AlKauthar Student Guild - Bulugh Al Maram - Book of Prayer

Student Guild Semester 2: Fiqh ul Hadith. Bulugh Al-Maram, Salah. Taught by Abu Yusuf Sh.
Bilal Ismail
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FIQH UL HADITH
The understanding of hadith, going through the hadith of law (ahkam).
Contents
Week Topic Page
Intentions 2
Week 1 Introduction 3
Book 2: Salah (Prayers) 4
Chapter 1: Times of Salah 4
Week 2 Chapter 2: Adhn: Call to prayer 12
Week 3 Chapter 3: The Conditions of Prayer 23
Week 4 Chapter 4: Sutra (screen) in Prayer 32
Chapter 5: Khush Humility in Prayer 36
Week 5 Chapter 6: Mosques 40
Week 6 Chapter 7: The Description of Prayer 51
Week 7 Chapter 7 continued 62

Student Guild Semester 2: Fiqh ul Hadith. Bulugh Al-Maram, Salah. Taught by Abu Yusuf Sh. Bilal Ismail
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Student guild is an opportunity for serious students to build their knowledge of Islam
Intentions:
- Pray to Allah (swt) not to render, what we have learnt a calamity against us but may
He guide us to act according to what pleases Him.
- May Allah (swt) make learning a means to gain entrance to Paradise and earn His
pleasure.
- Seek knowledge for Allah (swt), have ikhlas and do everything for the sake of Allah
(swt).
- Intend to remove Jahl and ignorance from ourselves.
- Intend to pass on this knowledge to remove ignorance from others.

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FIQH UL HADITH
The understanding of hadith, going through the hadith of law (ahkam).
Week 1: 06/06/2011
Introduction
Salah (Prayer)
- The most important pillar of Islam after the Shahadatain is the pillar of Salah.
- Salah was legislated when the Prophet (s.a.w) was on the journey of Miraj.
- Allah (swt) first legislated salah for 50 times a day. Its an indication that this act of ibadat and
form of worship is loved by Allah (swt).
- Allah (swt) made it an obligation for the Muslim male to offer salah in congregation in the
Masaajid.
- Salah is a conversation between the believer and Allah (swt).
- Recorded in Tirmidhi, the Prophet Muhammad stated that The distinguishing factor between
us and them is the leaving off of salah and whoever leaves it, then he has committed kufr
(disbelief)
- Delaying the prayer till after its prescribed time has expired is like performing the salah before
its prescribed time. This is not permitted. It is a major sin. Some scholars stated that if the time
of salah came and expired and the prayer was not performed with no valid reason, then the
individual has left the fold of Islam.
- The Prophet (s.a.w) stated that whoever leaves it, then he has become a disbeliever. Some
scholars state that this could apply to just one missed salah!
- It is not a matter to be taken lightly.

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BOOK 2: Kitab us-Salah The Book of Prayer, page 64
Chapter 1: Times of Salah, page 64
Hadith 129: Times and duration of the five daily prayers. Page 64
- The Prophet (s.a.w) stated:
The time of zuhr prayer is after the time of zawwal. Zawwal is the time when the sun is
at its meridian (when it is in the middle of the sky). The sun is in this location for 2-3
minutes. After this time, the time of zuhr prayer begins. The time period lasts until the
time the shadow of a person/object equals to his height.
After that, the time of asr prayer is reached and it continues until the sun begins to turn
red. At that time, a believer should not perform the asr prayer. This is the makhrooh
(disliked) time. The duration of the makhrooh time extends to the time of sunset. It is
permissible to perform asr prayers at this time. Therefore the total time duration of the
asr prayer ranges from the point in time when the shadow of an object equals its height
to the advent of sunset.
After that, the time of Maghrib prayer is reached and it continues until the time the
redness in the sky has not disappeared (twilight).
When the redness in the sky disappears, the time of isha prayer is reached and it
continues until midnight.
The time of fajr prayer begins at true dawn (before the sun rises) and continues until the
point the sun is rising. When this occurs, the time for fajr prayers has expired.
- Another narration continues to state that asr prayer would be performed when the sun was
high, very strong and intense. Therefore the sahaba would not delay the asr prayer! Not when
the suns intensity was weakening (later time). They would pray it at its early time.
- For zuhr prayer, if your calendar gives the time of zawwal, wait 2-3 minutes to pray zuhr.
- Note: How do you work out midnight? Record the time of sunset and the time of true dawn (not
sunrise) at fajr and divide those times by two and that is midnight (middle of the night).
Hadith 130: Times of prayer according to the Prophets sunnah. Page 65
- The Prophet (s.a.w) would pray asr prayer and the ones praying with him go to his house at the
furthest part of Madinah and the sun would still be hot. Anas ibn-Malik narrated that the sahaba
would pray asr at Masjid Nabawi then travel to Masjid Qubaa (distance of a few km) and the
sun would still be very hot. It indicates that asr prayer was performed at its earliest time.
- The Prophet (s.a.w) loved delaying the time of the Isha prayer. He (s.a.w) disliked sleeping
before the isha prayers (as a person may miss the isha prayer) and he (s.a.w) disliked
conversation after the isha prayers (avoid this to avoid a greater harm of possibly missing fajr
prayer). However, if there was benefit in the conversation, he (s.a.w) would engage in the
conversation. If there was no benefit, he (s.a.w) rather sleep than engage in the conversation.

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Hadith 130 continued:
- The Prophet (s.a.w) would leave after fajr prayers when a man could see the person next to him
and he (s.a.w) would recite between 60 to 100 verses in the fajr prayer.
- Narrated Jabir in Bukhari and Muslim, the Prophet (s.a.w) would pray Isha early if he saw the
people gathered early and he (s.a.w) would pray Isha late if he saw the people gathered late.
- Narrated Abu Musa in Muslim, the Prophet (s.a.w) would offer fajr prayers while it was very
dark outside and he would pray fajr at dawn when the people could not recognize each other.
This indicates that fajr was offered at its early time. He (s.a.w) would prolong the recitation as
the Angels are around to witness the recitation.
- Therefore the Prophet (s.a.w) would offer fajr prayers at dawn at its earliest time when its dark
and recite 60-100 verses until the darkness lightens and the people would be able to recognize
each other.
- Since the Prophet (s.a.w) loved to offer the isha prayers late, is it better to offer this prayer
alone at home or is it better for a male Muslim to offer it in congregation in the Masjid? Ibn
Baqiq al-Eid stated that it is definitely better to pray in congregation in the Masjid for isha prayer
at an early time as the Prophet (s.a.w) did not want to burden his ummah. The benefits of
praying in congregation far outweigh the virtue of the time delay to perform the isha prayer.
Benefits of praying in Jamaa (congregation)
Brotherhood is established between the Muslims.
The community is gathered in one place.
Hadith 131: Performing Maghrib prayer at its earliest time. Page 66
- The Prophet (s.a.w) would rush to perform the Maghrib prayer.
- The sahaba stated that after performing the Maghrib prayer, if anyone of them would shoot an
arrow into the distance, he would be able to see where it falls. This suggests that it was still
bright in the day, thus Maghrib prayer would be performed at its earliest time.
- It is also an indication that the Maghrib prayers were not prolonged. They were short.
- Scholars have determined the time of Maghrib prayer to be about 90 mins from right after
sunset till all the redness disappears from the sky and Allah (swt) knows best.
Hadith 132: Time for isha prayer. Page 66
- Narrated by Aisha (r.a). [Biographies]
- The Prophet (s.a.w) delayed the prayer until a large portion of the night had passed. He then
stated that this is the time of isha, were it not that I would impose a burden on my ummah.
- Therefore it is desirable to delay the isha into the first third of the night.
- This hadith is proof of the principle that removal of harm is given preference to attainment of
any type of good.
- Another principle: Whenever there is difficulty, the shariah opens up its doors to ease.
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Hadith 133: Delay of the zuhr prayer when it is hot. Page 66
- Upon the authority of Abu Huraira (r.a). [Biographies]
- The Prophet (s.a.w) stated that when the heat of the sun is very intense and hot, delay the zuhr
prayer until it is cooler as the intense heat is from the exhalation of hellfire.
- The Prophet (s.a.w) is granting the Muslims a concession if it is extremely hot during the time of
zuhr. The prayer must be performed within the prescribed times of the zuhr prayer.
- At the time of zawwal there is no shadow. The delay is granted until the time when there is a
shadow around the building and a person can walk under this shade when approaching the
Masjid. It is about 30 - 40 mins from zawwal.
Hadith 134: Time of fajr prayer. Page 66 - 67
- The Prophet (s.a.w) stated to offer the morning prayer at dawn, closer to sunrise. For verily this
is greater for your rewards.
- This hadith is the proof of the Hanafi madhab that hold the opinion that it is better to delay the
fajr prayer till just before sunrise.
- Majority of the scholars state that there are numerous ahadith stating that the Prophet (s.a.w)
would perform fajr prayer when it was dark. They state that it a musolli (a person offering
prayers) would have to recite extremely fast to achieve the recitation of 60 100 verses if they
followed the hanafi opinion. Therefore the stronger opinion is that a Muslim should pray fajr
prayers from true dawn when it is dark, prolong the recitation 60 100 verses until the skiy
lightens enough for musollis to recognize each other.
Hadith 135: Fajr and asr prayers offered near the expiry of their respective times. Page 67
- (1) Upon the authority of Abu Huraira (r.a) [Biographies]
- The Prophet (s.a.w) stated that whoever completes one raka (prayer unit) of fajr prayer before
the sun rises, the prayer is valid even if the sun rises after that first raka (prayer unit). Similarly,
the Prophet (s.a.w) stated that whoever completes one raka (prayer unit) of asr prayer before
the sun sets, the prayer is valid even if the sun sets after the initial raka (prayer unit).
- This is from the mercy of Allah (swt).
- (2) Narrated by Aisha and recorded by Muslim: She mentions one sajdah (prostration) instead of
one raka. Muslim comments that sajdah (prostration) implies a raka (prayer unit).

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Hadith 136: Prohibited times for naafil (voluntary) prayers. Page 67 - 68
- (1) Narrated by Abu Said Al- Khudri (r.a) [Biographies].
- The Prophet (s.a.w) stated that there is no prayer after the fajr prayer until the sun has risen and
there is no prayer after the asr prayer until the sun has set.
- Note: This is referring to 100% naafil (voluntary) type of prayer. This does not include prayers
that have a reason behind it, i.e. tahiyatul Masjid (salutation of the mosque). Fard prayers can
be performed while the sun is rising and while the sun is setting. At zawwal, the fard prayers can
be performed (the ones that have been missed, if any).
- (2) Narrated by Uqba bin Aamir, he stated that there were three time periods in which the
Prophet (s.a.w) forbade prayers and burying the dead. They are (a) while the sun is rising up to
the time it has risen completely. (b) While the sun is at its zenith (the time of zawwal) until the
time of zawwal expires. (c) When the sun is setting at the time of Maghrib until it has set
completely.
- (3) Based on a hadith narrated by Abu Huraira [Biographies], Imam as-Shafiie regarded the
second ruling of not performing prayers during the time of zawwal to be from a weak sanad
(chain of narration). He states that this ruling is valid except on the day of Jummuah (Friday)
where its permitted to pray during the time of zawwal.
- Scholars differ on the types of naafil (voluntary) prayers this hadith refers to. (i) The Shafiie
madhab state that naafil (voluntary) prayers that have a reason behind it are permitted. These
prayers include tahiyatul Masjid (salutation of the mosque), the two raka of prayers performed
after wudu, istikhara prayer. This is because the prohibition is general and these naafil prayers
are specific. Therefore, the Shafiie madhab gives preference to the specific over the general. (ii)
Majority of scholars give preference to the prohibition and prefer that no naafil prayers whether
general or specific are performed during the prohibited times.
- Two opinions (i) The Shafiie madhab state that the prohibition is general and the permissible
naafil prayers are specific. (ii) Majority of scholars state that the naafil prayers are general and
the prohibition is specific.
- This is a difficult issue and some scholars went to the extent of prohibiting any prayer after the
asr and maghrib prayers. In that view it is also not recommended to go to the Masjid after these
prayers have been performed as there is a hadith that states that one should not sit down
without performing two raka of prayer.
- Strongest Opinion: The reason the Prophet (s.a.w) forbade prayers at these times is because
when the sun is rising, at its zenith and at sunset, the sun worshippers would worship the sun
and prostrate to the sun and their deities. The Prophet (s.a.w) did not want his ummah to
imitate the sun worshippers. Therefore, in light of this reason, the prohibition of offering naafil
prayers at these times have preference. The Shariah prevents something permissible to ensure
that the believer does not fall into an act of greater harm.
- After asr prayers, it is recommended for the believer to wait about one hour and then offer
naafil prayers. Why is this allowed? As the prohibition here is not very severe, it is light.

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- Exceptions:
Recorded by Abu Dawud, the Prophet (s.a.w) allowed a sahaba to perform his two raka
of sunnah for fajr prayers during the prohibited time of sunrise as the sahaba had
missed these two raka of prescribed sunnah of the fajr prayer before he performed his
two raka of fard for the fajr prayer.
The Prophet (s.a.w) allowed a Muslim who had performed Tawaaf (circumambulation)
around the Kabah to offer two raka of naafil prayers at any time of the day or night.
The Prophet (s.a.w) saw two men enter the Masjid during the time of Hajj who did not
join the sahaba in congregation for fajr prayers as they had performed their fajr prayers
on their journey. The Prophet (s.a.w) asked them if they were Muslims and they
responded in the positive and explained that they had already performed their prayer
on their journey. The Prophet (s.a.w) advised them that if a Muslim enters a Masjid, the
individual should join the congregation lest a non-Muslim see them and think that they
are not Muslim, regardless of whether they had already performed their prayer. The
prayer would be naafil prayer for them as they had already performed their fard prayer.
The fard prayers do not enter into this prohibition. They are an obligation even if the
time is one of the prohibited times.
The order of performing tahiyatul Masjid (salutation of the mosque) takes preference to
the prohibition during the time when the prohibition is not severe. i.e about 1 hour after
asr prayer. However when the sun is rising or setting, this prayer is completely
prohibited. Allah (swt) knows best.
Based on the narration of Abu Huraira regarding prayer at the time of zawwal on the
day of Jummuah (Friday), Imam Shafiie, Sh. bin Baaz and Ibn Taymiyyah stated that
when all the narrations are considered, there is a degree of acceptability for this
exception. Other scholars that consider the narration to be weak state that it is still
permissible to pray during zawwal on Fridays based on the practice of the sahaba. On
Fridays, the sahaba would enter the masjid and perform naafil prayers until the point
the Imam (Prophet (s.a.w)) would enter the Masjid and commence the khutbah
(sermon). Therefore it is proof that the sahaba would continue to perform naafil prayers
at the time of zawwal on Fridays. Allah (swt) knows best.
Hadith 137: Performing prayers after tawaf. Page 68
- The Prophet (s.a.w) addressed the tribe of Abd Manaf not to prevent any Muslim from
performing tawaf (circumambulation of the Kabah) and offering two raka of prayer at any time
of the day or night. Whether it is during the evening, after fajr or asr prayers or any other time.
- The tribe of Abd Manaf are the ones in charge of the Kabah. They were in charge of the Kabah
and the Haram at the time of the Prophet (s.a.w) and they are in charge today. Therefore they
are the ones in charge of this matter.

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Hadith 138: Maghrib prayer time based on the redness of twilight. Page 68
- The Prophet (s.a.w) stated that twilight is the time of redness.
- Maghrib prayer can be performed from the time the sun sets and lasts for as long as the twilight
is still visible.
- Based on this hadith, majority of the scholars are of the opinion that twilight is considered to be
the redness in the sky and not the whiteness in the sky. Therefore, after the sun has set and as
long as the redness is still visible in the sky, maghrib prayer can be performed. When the
redness disappears then the time of isha prayers. They stated that the twilight, the shafaq
is this redness.
- The Hanafi scholars, are of the opinion that the twilight is the whiteness. Therefore they state
that the Maghrib prayer is prolonged after sunset. maghrib prayers can be performed while
there is redness in the sky as well as when the redness disappears into whiteness. Only when
the whiteness disappears, the time of isha prayers commences.
- Therefore, according to majority of scholars, the time for maghrib prayer is shorter than the
time for maghrib prayer stipulated by the Hanafi madhab.
- The stronger opinion is that the time for maghrib prayers end when the redness disappears,
according to majority of scholars.
Hadith 139: The two types of dawn (fajr). Page 68-69
- The Prophet (s.a.w) stated that there are two types of dawn.
- (1) The dawn (fajr) in which eating is forbidden and fajr prayer is allowed.
- (2) The dawn in which eating is allowed and fajr prayer is forbidden.
- Fajr prayer has two adhns (call to prayer). The first (false fajr) is performed earlier for people
who want to pray tahajjud or eat suhr for fasting. This adhn does not prevent the consumption
of food but prevents the performance of fajr prayers as the time for fajr prayer has not arrived.
- When true dawn commences (true fajr), the time of the fajr prayer has arrived and the fasting
person is forbidden from consumption of any food or drink as the fasting time has begun.
- The Prophet (s.a.w) also states that with regards to false fajr and true fajr, they are like a beam
of light in the horizon and like the swelling of light in the horizon respectively.

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Hadith 140 and 141: Recommended times of prayer Page 69
- [Hadith 140] The Prophet (s.a.w) stated that from amongst the best of deeds is to perform the
prayers at their early time.
- [Hadith 141] The Prophet (s.a.w) supposedly stated that prayers performed at their earliest time
pleases Allah (swt). Prayers offered midway between their start and finish times is the mercy of
Allah (swt). Prayers offered in the last portion of their prescribed times is a concession from
Allah (swt).
- [Hadith 141] The scholars of Islam have graded this hadith as fabricated. The author Ibn Hajar
included this hadith in his book as it is a widely quoted hadith. He wanted the student of
knowledge to know of this hadith and to be aware of its status as a fabricated hadith.
- Note: There are many accounts of the Prophet (s.a.w) stating different acts as the best of deeds.
They are all considered to be great actions as the Prophet (s.a.w) does not speak from his
desires. Rather, for different people and different situations, he (s.a.w) prescribed a beneficial
action.
Hadith 142: Prayers after true dawn Page 69 70
- [Narration 1] The Prophet (s.a.w) stated that there is no prayer after fajr except the two
prostrations (the two raka of fajr).
- [Narration 2] The Prophet (s.a.w) stated that there is no prayer after the dawn of fajr except the
two raka of fajr.
- The two raka in consideration are the two raka sunnah (supererogatory) prayers of fajr prayers.
This is a light prohibition regarding prayers between the adhn of true dawn and the iqama of
the fajr prayers. During this time, only these two sunnah raka of fajr prayer are permissible
from amongst the naafil prayers.
- Sa'id Ibn Al-Moussaib, the great tabi'i of Islam, as narrated by Ibn Abi Shaibah, that Sa'id Ibn Al-
Moussaib had seen a person who was engaged in Naafil prayer between the Adhn And Iqamah
of fajr prayers. He told the man not to do that and the man responded by asking whether Allah
(swt) would punish him for his prayer? Sa'id Ibn Al- Moussaib responded that Allah (swt) would
not punish him for his prayer, but Allah (swt), would punish him for going against the sunnah of
the Prophet (s.a.w).
- This hadith is proof that performing deeds according to the sunnah is better than increasing
quantity of deeds.

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Hadith 143: Making up for missed sunnah prayers. Page 70
- The Prophet (s.a.w) performed two raka of sunnah prayers in the house of Umm Salamah after
performing the asr prayers. When she asked him about the prayers, he responded that he was
busy after performing the zuhr prayers and could not offer the two raka of sunnah prayers so
he was offering them at that time.
- The Prophet (s.a.w) stated that this was not permitted for the ummah. It was a concession
allowed for him (s.a.w) only to (1) make up missed sunnah prayers (2) perform them in a
prohibited time.

Summary of important rulings regarding prohibited times

After the adhn of fajr prayer till the iqamah of fajr prayers, only the two sunnah raka of fajr
prayer are permissible to be performed as it is a light prohibition.
After fajr prayers until sunrise, after asr prayers until sunset and at the time of zawwal, no 100%
naafil prayers are permitted to be performed. Only a fard (obligatory) prayer or a qadaa (missed
prayer that requires making up) is permitted in these times. Tahiyat-ul-Masjid (salutations of the
mosque) and the two raka after wudu should also not be performed during these times.
After asr, within the 1
st
hour, the sun is still high and not setting and after fajr prayer, when the
sun is not rising and it is still early inshaAllah it would be permissible to perform tahiyat-ul-
Masjid (salutations of the mosque) as we give preference to the order of not sitting until this
prayer is performed. This is based on the many exceptions given to this prohibition.

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Bulugh Al-Maram min adilat-il-Ahkam: Attainment of the Objective according to Evidence of the
Ordinances by Abul Fadl Ahmad bin Ali bin Muhammad bin Al-Hafiz ibn Hajar Al-Asqalani.
Week 2: 13/06/2011
BOOK 2: Kitab as-Salah The Book of Prayer
Chapter 2: Al-Adhn The Call to Prayer, page 70
What is Al-Adhn?
It is a call to prayer.
It is a sign that the time for the next prayer has commenced.
It is a symbol of Islam.
The scholars are unanimous that it is fard kefaya ) ( ; that if a certain section of the
Muslim community does not practice this act, the entire community would be sinful. If
absolutely nobody from amongst them recites the adhn, then the entire community would be
sinful.
With regards to the virtue of the one who gives off this adhn the Prophet (s.a.w) stated:
"
"
The people with the longest necks on the Day of Judgement (
) would be the muadhdhins

(
). This is because everybody else would be drowning their perspiration while the muadhdhins
(people who call out the adhn) would be the ones with the longest necks due to their habit of
calling people to prayer. They would thus be saved from this torment.

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Hadith 144: Origin and institutionalization of the adhn. Page 70 - 71
- Narrated by Abdullah bin Zaid bin Abd-Rabbihi (r.a).
- Abdullah bin Zaid bin Abd-Rabbihi (r.a) stated that in his sleep, he saw a man who had some
sort of instrument to make noise (bell/horn) and Abdullah bin Zaid bin Abd-Rabbihi (r.a) had
requested it from the man in his dream. He wanted the instrument in order to call people to
prayer.
- The man in his dreams stated that he would teach Abdullah bin Zaid bin Abd-Rabbihi (r.a)
something better and that's when he taught him the adhn " " until the end.
- When this sahabi had awakened, he approached and narrated his story to the Messenger (s.a.w)
and the Prophet (s.a.w) reassured him that it was a true dream. The Prophet (s.a.w) instructed
him to teach some other sahaba the adhn. Therefore it only became a part of the shariah after
the Prophet (s.a.w) acknowledged the dream as a true dream and prescribed it upon the
Muslims.
- Therefore that is where the words of the adhn came from and this is the history behind the
institutionalization of this adhn.
- In the narration, it states that he was taught the tarji. Tarji' is when a person states in his adhn
"
" in a low voice and then he recites "
" in a loud voice

once and in a loud voice a second time. He was also taught the iqama in the singular form
except for " ".
- According to the majority of the scholars, this hadith is proof that the iqama should be
performed in the singular form except for the wording " ".
- Imam Ahmad contributes that with regards to fajr (dawn) prayer the sahabi had stated that they
were taught to say " " that prayer is better than sleep.
- Ibn Khuzaima reported from Anas that is it from the sunnah that when the muadhdhin (caller of
the adhn) says
,he should also say
that prayer is better than sleep.

- Note: From amongst the wisdoms and hikmahs in this is that it does not require reciting the
adhn and mentioning it twice because the iqama is for the people who are already in the
masjid. It is an indication for them to stand up and join in the prayer. As for the adhn, it is the
general call to prayer and therefore there is a repetition of every sentence.
Hadith 145: Different forms of tarji. Page 71 72
- The Prophet (s.a.w) taught the adhn to Abu Mahdhura [Biographies].
- He was taught the adhn with the following tarji': Reciting "
" once in a low

voice, a second time in a low voice, the third and fourth times in a high voice.
- Majority of the scholars state that the more famous narrations with regards to adhn do not
have this tarji'. However, if a muadhdhin decides to give the adhn in this form it would be
permitted as the ahadith on the matter are authentic. It would be permissible now and then to
give off the adhn in this manner inshaAllah.

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Hadith 146: The iqama is pronounced in a singular form. Page 72
- Recorded by Imam Bukhari and Imam Muslim.
- Bilal (r.a) was taught to give off the adhn and the iqama. When it came to the iqama, he would
recite it in a singular form except for the phrase " " which was pronounced twice.
- As with the previous hadith, the iqama is to be pronounced in a singular form while adhn is in
the plural form.
Hadith 147: Turning to the left and right and inserting fingers into ears during adhn. Page 72
- Narrated by Abu Juhaifa (r.a).
- The hadith is about turning to the right and left while inserting ones fingers into the ears when
giving the adhn. Not while pronouncing the iqama. There is no turning towards the right or the
left or inserting fingers into the ears when giving the iqama.
- The sahabi had seen Bilal (r.a) giving the adhn and he used to follow Bilals face and Bilals
actions. Bilal (r.a) would turn towards the right and he would turn towards the left and he would
insert his fingers into his ears.
- Some wisdom behind the act of insertion of the fingers into the ears are (1) If a person cannot
hear or if he is deaf, he can see the muadhdhin from afar and identify that the muadhdhin is
now pronouncing the adhn. (2) As the muadhdhin covers his ears, he would be able to raise
his voice even higher and spread the adhn to a greater distance.
- When turning to the right, " " is said.
- A mistake that many of the muadhenin make is that when pronouncing " " they
would turn their heads on the word "" and when pronouncing " " they turn
their head on the wording of "" and this is incorrect. The turning of the head should begin
with the pronunciation of the entire wording " " from right up to . The head
should be turned on the opposite side (left side) when " " is pronounced.
- (1) It has been most famously narrated from amongst the practice of the early generations to
turn twice towards the right and twice towards the left. (2) It is also permissible to say
" " towards the right and then " " to the left, " " to the right
and " " to the left. The first method is more famous that you turn towards the right
twice with " " and then twice towards the left with " ".
- Note: The body does not turn, only the head turns. As the sahabi states Bilal (r.a) would not turn
his entire body he would only turn his head.

Tinuviel 2011 15

Modern issue
Microphones in the masjids are in a fixed location in front of the muadhdhin for adhn. If he is
going to turn away towards the right or the left, the sound of his voice would be fluctuating. Is it
better that he turns towards the right and the left and follow the Sunnah and then have his voice
lowered? Or is the aim of the adhn to be a loud proclamation rendering it would better for him
to continue facing the microphone without turning his head?
The reality is InshaAllah if this muadhdhin can turn towards the right and the left, without having
his voice lowered in any way, then that would be best. He would do it according to the sunnah and
the voice and the sound of his adhn would not be lowered. But if it comes between choosing one
of the two, it is better to face towards the microphone, give the adhn in its proper tone, in a proper
loud voice because that's the maqsud (aim) of the adhn.
The reason behind turning towards the right and turning towards the left is probably so that the
people on the right and the people on the left can hear the adhn loud and clear. If this occurs
through the microphone, Khair Alhamdulillah.
Therefore (1) if there is an ability to turn towards the right and the left without lowering the sound
of the voice, then Alhamdulillah its satisfied it from all angles. (2) If a choice has to be made
between one of the two, then its better to face the microphone and call the adhn. This is because
the aim of the adhn is the calling to the prayer, so people may hear this adhn. Lowering of that
voice would go against the aim of the adhn and Allah (swt) knows best.
Hadith 148: Pick a muadhdhin with a beautiful voice. Page 73
- Narrated by Abu Mahdhura (r.a).
- The Prophet (s.a.w) had seen Abu Mahdhura (r.a) mimicking the adhn and liked his voice. He
had a very clear and loud voice.
- The Prophet (s.a.w) taught Abu Mahdhura (r.a) the adhn and made him the muadhdhin.
- This hadith gives an indication that the muadhdhin should be someone who has a beautiful
voice so that people would be more affected to pray in the Masjid.
- However, the muadhdhin should perform the adhn in its proper Arabic and not go into
extremes. This might change the meaning of the Arabic words if they are overly elongated.

Tinuviel 2011 16

Hadith 149: No adhn or iqama for Eid prayers. Page 73
- Narrated by Jabir bin Samura (r.a).
- He stated that he prayed with the Prophet (s.a.w) on many occasions of Eid prayer (not one or
two, but many) and he stated that not once did the Prophet (s.a.w) give off the adhn or the
iqama or order them to be performed.
- This hadith is proof that the adhn or iqama should not be done for Eid prayers. In reality, if
anyone said the adhn or iqama, that would be a bidah (innovation) in the religion.
- There was a need for adhn and iqama during the time of the Prophet (s.a.w). Therefore as
there was a need and the Prophet (s.a.w) left it out, then leaving out this act is part of the
sunnah. Performing these kinds of acts would therefore be going against the sunnah as an
innovation.
Hadith 150: Adhn for missed prayer and joined prayers. Page 73 - 74
- [A] Narrated by Abu Qatada (r.a) [Biographies]
- The sahaba were with the Messenger (s.a.w) on a journey and they were very tired and fell
asleep. They overslept and missed the prayer. When they woke up, the Prophet (s.a.w)
instructed Bilal (r.a) to give the adhn. The Prophet (s.a.w) then began the fajr prayer as he
would on every other normal day. [They performed the sunnah of fajr prayers, gave the iqama
and performed the two raka of fard of fajr prayer in congregation].
- Therefore even in a missed (Qada) prayer, the Prophet (s.a.w) gave the adhn and iqama and
prayed normally.
- In an authentic hadith, recorded by Imam Bukhari, the Prophet (s.a.w) stated that whoever
overslept or forgot a prayer should pray it when they remember it and there is no atonement
except that.
- The pen is lifted from three. (1) The person who is asleep for a genuine need until he awakens,
(2)
- [B] In the famous hadith of Hajj narrated by Jabir (r.a), he states that the Messenger (s.a.w)
joined between Maghrib and Isha prayers when in Muzdalifah and made one adhn and two
iqamas. Therefore, when making jam (joining) between two prayers, one adhn and two
iqamas would suffice inshaAllah.
- In another narration by Ibn Umar, the Prophet (s.a.w), joined between two prayers with only
one iqama, no adhn. However, Abu Dawood, narrated something extra, that the Prophet
(s.a.w), had an iqama given for every salah. This narration would correspond with the previous
narration that there is one adhn and two iqamas. In another narration it states that the
Prophet (s.a.w) did not give the adhn for any of these two prayers.
- As there are a few opinions, the scholars of Islam operate on the principle that the person with
extra knowledge and is on the affirmative is given preference over the one who is on the
negative. This is because the one who is on the affirmative definitely has some extra knowledge
and this is what is practiced upon InshaAllah.
- Therefore, two prayers are joined then it requires one adhn and two iqamas InshaAllah.
Tinuviel 2011 17

Hadith 151: Permissibility of having two muadhdhins in a Masjid . Page 74
- The Prophet (s.a.w) would have two muadhdhins who gave the adhn at the Masjid of the
Prophet. The first one was Bilal (r.a) and the second was Ibn Umm Maktum. Bilal (r.a) would
perform the first adhn for false dawn for people to wake up for tahajjud or to have suhr for
fasting. Ibn Umm Maktum was a blind sahabi who would give the adhn for the fajr prayer.
- This hadith is proof that it is permissible for the Muslims to have two muadhdhins in any
Masjid. It is also proof that the fajr prayer has two adhns; the first adhn before the time of tru
dawn and the second adhn at the time of true dawn.
Hadith 152: Bilal (r.a) made adhn before fajr on a daily basis. Page 74
- Narrated by Ibn Umar (r.a) [Biographies]
- This hadith is a weak hadith. It states that Bilal (r.a) had given the adhn before its normal time
and that this was a mistake on his part. Therefore, the Prophet (s.a.w) had told him to go back
and announce to the people that the slave of Allah (Bilal) has made a mistake.
- This hadith is definitely weak since its a fact that Bilal (r.a), as the first muadhdhin, had a
routine of giving the adhn before the time of fajr to wake people for suhr and tahajjud. There
was no specific rule to his adhn and he used to make adhn before true dawn on a daily basis.
Hadith 153: The listeners response to the adhn of the muadhdhin. Page 74 - 75
- [Narration 1] Narrated by Abu Said Al-Khudri (r.a) [Biographies]. Similarly narrated by Muawiya
in Bukhari.
- The Prophet (s.a.w) stated that when the adhn is heard, then a response to the specific verses
of the adhn should be made. The believer should repeat whatever the muadhdhin says and
that is the response to the adhn.
- [Narration 2] Narrated by Ibn Umar (r.a) [Biographies].
- The Prophet (s.a.w) taught the sahaba to repeat after the muadhdhin except when the
muadhdhin says " " and
" " . The Muslim should respond with

" " (there is no power and no might except that of Allah (swt)).
- In the adhn of fajr prayers, when the muadhdhin says "
" (prayer is better than

sleep) the response of the Muslim is just a repetition of the same sentence the muadhdhin had
stated. There is no basis for saying "
".
- The response to the iqama is to repeat whatever the muadhdhin says. Therefore, when the
iqama is heard and the muadhdhin says " ", the believer should say the same. Saying
" " as reported in sunan Abu Dawood is incorrect as that hadith is weak. Therefore,
the general rule of repetition after the muadhdhin is applied in this case.
- Majority of the scholars are of the opinion that it is mustahab (recommended) to respond to the
adhn of the muadhdhin even if a person is reciting the Quran or doing dhikr.

Tinuviel 2011 18

Hadith 153 continued.
Does the muadhdhin respond to his own adhn?

- Prophet (s.a.w) stated that a believer hears the call, then the response should be the same as
what the muadhdhin is saying.
- As the muadhdhin can hear himself, some scholars state that he should also respond to the
adhn.
- The stronger opinion, inshaAllah, is that the muadhdhin should not respond to his own adhn.
This is because the Prophet (s.a.w) instructed to respond to the call that when the muadhdhin is
heard. The Prophet (s.a.w) was addressing people who hear the muadhdhin and not the
muadhdhin himself. There is a difference between the one who is calling people to prayer (the
muadhdhin) and people who answer this call.

Responding to adhn on the radio/television.

- It is not permissible to respond to a pre-recorded adhn. This is because the adhn is an act of
ibadah (worship) and these require an intention. A recorded adhn could be done by a
muadhdhin who might have passed away.
- It is however permissible to respond to an adhn on the radio and TV if the broadcast is live.
- In the case of towns that wire all the Masjids to a main control centre, where the adhn is
played simultaneously from a recording at the push of a button, it is not permissible to respond
to that adhn. This is because adhn is an act of ibadah (worship) and requires an intention. The
tape recorder has no intention in and of itself.
Hadith 154: Charging for the service of calling out the adhn. Page 75
- Narrated by Uthman bin Abul-Aas (r.a).
- The narrator approached the Prophet (s.a.w) and requested to be made the Imam of his people.
The Prophet (s.a.w) responded You are their Imam so take note and be careful with regards to
the weak from amongst them and find a muadhdhin who does not take money for performing
his adhn.
- It is not haram (forbidden) for the muadhdhin to request payment for his adhn. However, in
the best case scenario, it is better that there is no charge. As this is closer to sincerity and it is
better for the muadhdhin and the people who will pray and the general people.
- The hadith shows that a man who was seeking position and if he was the most qualified for the
position, the Prophet (s.a.w) granted it. In many hadith, the Prophet (s.a.w) discouraged people
from asking for position. However if there is nobody to take the position, it is correct for a
person to step up and take the position if he is qualified.

Tinuviel 2011 19

Hadith 155: The order to announce the adhn. Page 75
- The Prophet (s.a.w) stated that when the time of prayer comes in, one from amongst the
Muslims should announce the adhn.
- This is an order from the Prophet (s.a.w).
- Majority of scholars use this hadith as proof that the adhn and iqama are acts of worship that
are highly recommended and stressed.
Hadith 156: Time delay between adhn and iqama, tahara and right to iqama. Page 76
- [Narration 1] The Prophet (s.a.w) instructed Bilal (r.a) to announce the adhn in a slow pace and
the iqama at a fast pace. In addition, Bilal (r.a) was also instructed to observe a time delay
between the adhn and iqama. This should be enough for a person who is eating to finish his
meal, relieve himself if necessary, take wudu (ablution) and then attend the prayers in
congregation on time.
- This hadith has some weakness in it but the meaning is correct.
- [Narration 2] In another weak narration, it states that the muadhdhin should be in a state of
tahara (purification) i.e. in the state of wudu (ablution).
- [Narration 3] This narration states that the muadhdhin that announces the adhn has more
right to the iqama. This is a correct view.
- There is no authentic narration stating that there is a condition of tahara or wudu for the adhn
to be valid. Therefore, a person can give the adhn when not in a state of tahara. However the
best case scenario is to observe tahara (purification).
- However, if the place of wudu is outside the Masjid, it is not permissible for a muadhdhin to
give adhn while not in a state of tahara (purification) and then to leave the Masjid to do wudu.
This is due to authentic hadith where the Prophet (s.a.w) stated that once the adhn has been
announced, one should not leave the Masjid. Not because of any condition of tahara for making
adhn.
- [Narration 4] Narrated by Abdullah bin Zaid. He had announced the adhn and the Prophet
(s.a.w) told him to perform the iqama as well.
- Therefore, the one who has called out the adhn has more right in announcing the iqama.
- In the time of the Prophet (s.a.w), the sahaba had an understanding that either Bilal (r.a) or
Abdullah bin Zaid (r.a) would give the adhn or the iqama. Sometimes Bilal (r.a) would give the
adhn and Abdullah bin Zaid (r.a) would perform the iqama for one prayer. There is no specific
rule on this matter, however, the person who has more haqq (right) to the iqama is the
muadhdhin of the adhn.

Tinuviel 2011 20

Hadith 157: Right to determining timing of adhn and iqama. Page 76 - 77
- The Prophet (s.a.w) stated that the muadhdhin has more haqq (right) to the adhn. He looks
after the adhn and decides the appropriate time for it. However, the Imam has more haqq
(right) to the iqama.
- When the Imam enters the Masjid for prayer, thats when the muadhdhin should announce the
iqama. The muadhdhin should not give the iqama if the Imam has not reached the Masjid or if
the Imam is occupied with some other task. Unless there is some understanding between the
muadhdhin and the Imam that the iqama be performed after a stipulated amount of time
whether the Imam is readily available or not.
- This is a weak hadith.
Hadith 158: Dua (supplication) between the time of the adhn and the iqama. Page 77
- The Prophet (s.a.w) stated that the dua (supplication) between the adhn and iqama is not
rejected.
- It is a time of opportunity for the Muslims to ask Allah (swt) for whatever they require.
- It is incorrect for the Muslim to neglect this opportunity and waste it talking and doing other
activities. If it is not a prohibited time, on entering the Masjid, Muslims should offer two raka of
tahiyat-ul-Masjid (salutations of the Mosque) then sit and engage himself in dua. If there is no
time for the tahiyat-ul-Masjid, the Muslim should stand and make dua until the prayer starts.
Hadith 159: Dua (supplication) after the announcement of the adhn. Page 77
- The Prophet (s.a.w) stated that after hearing the adhn, the specific dua (supplication) should
be recited as follows:

. ,
`
.
`
`

`
.

`
.
,
`
.
`
- ,

- The meaning of which O Allah, Lord of this perfect call and of the regular prayer which is going
to be established, kindly give Muhammad (s.a.w) the right of intercession and superiority and
send him on the Day of Judgment to the best and the highest place in paradise which you have
promised him.
- The Prophet (s.a.w) states that whoever recited this dua (supplication) after hearing the adhn
would be assured his (s.a.w) intercession on the Day of Judgement.
- [From other narrations] The person who hears the adhn should (1) repeat after the
muadhdhin appropriately (2) Send durood upon the Messenger (s.a.w), as found in the
narration of Imam Muslim "
" (3) Mention the dua for

intercession.
- As for the narration that states the addition of " " to the dua regarding
intercession and some add towards the end "
" (and you dont go against your

promises). These two narrations have weakness in them and it would suffice to leave them out
and stick to the version in the book Bulugh al Maram.
Tinuviel 2011 21

- The meaning of al wasila is a place in Janna. Al fadila is a very, very high position for
the Prophet (s.a.w) and Maqam al Mahmud is the great shaf'ah (intercession) of the
Messenger (s.a.w) for his ummah.
- In certain Masajid durood on the Messenger (s.a.w) is given live on the microphone before the
adhn. "
" and " " is also recited. This is not permissible. The adhn as taught to Bilal
(r.a) and the adhn seen in the dream of 'Abdullah bin Zaid bin 'Abd Rabeh " " or durood
upon the Messenger (s.a.w) attached to them. Therefore, this addition is a bidah (innovation).
This bidah is sometimes practiced for the iqama which is incorrect.
- SubhanAllah certain persons would kiss their thumbs and rub over their eyes when they hear
the name of the Messenger (s.a.w) in the adhn or iqama which is also wrong. The narration
behind this practice is found in the book of fabrications as collected by Imam As-Shawkani. It
states that supposedly Abu Bakr (r.a) had done this and the Messenger (s.a.w) had told him that
whoever does this will have his (s.a.w) intercession on the Day of Judgement. This is a fabricated
hadith and no Muslims should practice this inshaAllah.

Hukms (rulings) in regards to the adhn:

1. The adhn is pronounced in a plural form as it is a general announcement for the community
while the iqama is pronounced once (except for the phrase " " ) as it is an indication
for people already in the masjid that the prayer is about to commence.
2. The adhn is performed in a slow pace while the iqama is pronounced in a fast pace.
3. The adhn is pronounced in a loud voice while the iqama is given in a softer tone.
4. The Muslim responds to the words of the adhn when hearing it and recites durood on the
Messenger after it and the dua for intercession on the Day of Judgement.
5. Eid prayers have no adhn or iqama.
6. Fajr has two adhns. One before time to wake Muslims for suhr and one for the fajr prayer.
7. The best muadhdhin is the one who does not charge for announcing the adhn as this is
closer to sincerity.

Tinuviel 2011 22

Misc Matters
Is it better for the muadhdhin to say (1) Allahu Akbar followed by a pause and then again
Allahu Akbar or (2) Proclaim Allahu Akbar, Allahu Akbar without a pause?
The scholars of Islam have differed on this matter and inshaAllah it is better for the muadhdhin
to say Allahu Akbar followed by a pause and then Allahu Akbar again. This was the practice
of some of the salaf and some of the Maliki scholars disliked the joining of the takbirs. The
scholars of Islam did not differ as to whether these two different methods were permitted or
not. They are both permitted. However, the scholars differed on which one was better.
InshaAllah, observing a pause between the takbirs of the adhn is better.
When the iqama is being pronounced, at what point is it recommended for the people in the
masjid to straighten up and form a congregation?
During the time of the Prophet (s.a.w), when the Prophet (s.a.w) would come into the Masjid for
prayers, Bilal (r.a) would begin the iqama. When the rest of the sahaba would notice the
Prophet (s.a.w) approaching to the musolla for prayers, they would stand up and align
themselves to join the congregation. Therefore, when the Imam of the masjid is seen going
forward for prayer, then the Muslims should arise and align themselves for prayer in
congregation.
Some scholars state that the Muslim should stand up when they hear the muadhdhin say "
". Others state that a Muslim should stand up when the words " " are
pronounced as the muadhdhin is calling for the prayer.
Imam Malik has the best opinion on the matter. He states that there is no hard and fast rule
with regards to this matter and it differs from person to person. If we have to say that
everybody should stand up when they hear these words " " or " ", maybe
a person who is very ill or requires a lot of effort and time to stand up is going to take long to
stand up. As for the youth, it is very easy for them to stand up. The person at the back of the
masjid who stands up when the imam is seen coming forward, might miss some of this prayer,
especially if in the Haram ( ) of Makkah or the Haram of Medina. Therefore Imam Malik
stated it differs from person to person, from place to place and the various situations; there is
no hard and fast rule with regards to this matter InshaAllah.

Tinuviel 2011 23

Week 3: 20/06/2011
Chapter 3: The Conditions of Salah (Prayer), page 77
Hadith 160: Nullification of wudu (ablution) invalidates the prayer. Page 77 -78
- The Messenger (s.a.w) stated that if anyone passes wind while in prayer, he should leave the
prayer, renew his wudu and repeat his prayer.
- The passing of wind breaks a persons wudu. There is consensus of the scholars on this matter.
- This hadith has some weakness in it but the meaning of the hadith is 100% authentic. There are
other ahadith to substantiate this one.
- In Bukhari and Muslim, the Prophet (s.a.w) states that Allah (swt) does not accept the prayer of
a person whose wudu has broken, until he takes a fresh wudu.
- Narrated by Imam Ahmad in his book Musnad, the Prophet (s.a.w) had stated that the key to
prayer is purification.
- Therefore, these hadith give an indication that a Muslim needs to be in a state of purification for
prayers to be valid.
- Case 1: Should a Muslim that passes wind while is standing in Jamaah (congregational prayers)
leave the prayer in embarrassment or continue with the congregation? The Muslim should hold
his nose as if suffering from a nosebleed and leave the prayer, perform wudu and then offer his
prayers to avoid embarrassment.
- Case 2: What if a Muslim continues to pray in the Jamaah even after breaking the wudu? Some
of the hanafi scholars take the extreme position that this person disbelieves in Allah (swt) as
they state that this Muslim is making a mockery of the religion since Allah (swt) commands the
Muslims to be in a state of purification whilst in prayer. However this Muslim is more afraid of
people than Allah (swt). The stronger opinion is that this act is a major sin and Muslims should
avoid it, however it does not constitute disbelief.
- There is no istinja (washing after answering the call of nature) for passing wind. It only requires
the renewal of wudu and the repetition of the entire prayer.

Tinuviel 2011 24

161: Head covering of a Muslim female while in prayer. Page 78
- Narrated by Aisha (r.a). [Biographies]
- The Prophet (s.a.w) stated that Allah (swt) would not accept the prayer of a haid () unless
she is wearing a khimar (head covering). A female who has reached the age of puberty and has
experienced menstruation is given the term haid ().
- This hadith is proof that a female who is balegh (), i.e reached the age of puberty, should
cover her head (hair), neck, neckline and the areas around her head.
- Regarding the covering of the hands, some scholars are of the opinion that the Muslim female
has to cover her hands especially if there is non-mahram men around.
- With regards to covering the face for a Muslim female, there is consensus that if she is at home,
with no non-mahram men around, she should leave her face uncovered. If she is someone who
usually covers her face when outside, it would be permissible for her to offer prayers while
covering her face if there are non-mahram men around her.
- For a young sister who is under the age of puberty, it is not required for her to observe the cover
of the khimar (covering head, neck and neckline).
Hadith 162: Covering of the male awrah during prayer. Page 78
- [Narration 1] The Prophet (s.a.w) stated that if the garment of the male has ample fabric, it
should be wrapped around the body during prayer.
- [Narration 2] Recorded in sahih Muslim, the ample garment should be crossed ay its two ends
and if it is tight, it should be wrapped around the waist.
- [Narration 3] Narrated by Abu Huraira, the Prophet (s.a.w) said that none of the Muslim men
should offer prayers in a single garment if no part of the garment is on his shoulders.
- Therefore, if there is an ample amount of clothing, it is wajib (compulsory) for the male to cover
his shoulders in prayer.
- The word Ridaa (
) means the covering of the torso and the word Izar () means the
covering for everything below the waist.
- In the case of insufficient clothing, the Prophet (s.a.w) instructed the covering of the awrah of
the Izar before that of the Ridaa. Especially for the area from the navel to the knee as this is
awrah mughaladhaa (
), the severe awrah.

- According to the majority of the scholars, the awrah of the male is between the navel to the
knees, not including the navel and the knees. Therefore the navel and the knees can be exposed
if the need arises.
- This hadith is proof for the Shariah principle " " that preference is accorded to
issues depending on severity and importance. Preference is given to more important matters
over the less important matters.
- Allah (swt) states in the Quran Oh children of Adam, be in a state of zeena (beautification)
when you enter the Masjid. The covering of the awrah is not mentioned, instead, beautification
is mentioned. This is something over and above mere covering of the awrah.

Tinuviel 2011 25

Hadith 162 continued
- Regarding wearing a hat: Ibn 'Umar (r.a) had reprimanded his slave Nafe' for praying with his
head uncovered. Ibn 'Umar advised him that whenever he should pray, he should cover up his
head. Ibn Taymiyyah records this narration in his " " and Ibn Al-Qayyim stated that it
has always been the practice of the pious predecessors, the judges, the pious, the 'ulamaa, to
always have their heads covered when they would be out in the public domain. Therefore
inshaAllah it is similarly stated that while praying in the Masjid, a Muslim male should rather
cover his head. This is from the completion of the zeena and beautification.
Hadith 163: Covering the feet in prayer for females. Page 78
- Narrated by Umm Salamah [Biographies].
- Umm Salamah asked the Prophet (s.a.w) if a woman could pray wearing a head covering and a
wide outer garment like a dress without wearing inner trousers. The Prophet (s.a.w) stated that
this outfit would suffice if the garment covers the apparent areas of her feet.
- This hadith is proof for the scholars who state that females should have their feet covered while
praying.
- This hadith is only authentic up to Umm Salamah and it is not verified in the chain of narration
from her to the Prophet (s.a.w). However, this could be something Umm Salamah learned from
the Prophet (s.a.w) but scholars have stated that even then, there is some weakness in it and
there is no clear proof for this matter.
- Therefore it is better for the female to cover her feet in prayer but it is not obligatory. This is the
opinion of the Hanafi madhab and Ibn Taymiyyah.
- According to the majority of scholars, it is recommended for the female to wear socks if her
wide outer garment does not cover her feet.
Hadith 164: The direction of prayer if the Qiblah is unknown. 78 - 79
- The companions were with the Prophet (s.a.w) in a dark night and they could not determine the
direction of the Qiblah. They offered their prayers and when the sun rose, they realized that
they had offered prayers in a direction other than the Qiblah.
- As a result, Allah (swt) sent down a revelation that no matter which direction a Muslim prays,
that is the direction of the Face of Allah (swt).
- The narration is weak but the meaning is correct. Therefore, if a Muslim is unaware of the
direction of the Qiblah and has exhausted all means of finding it, he can offer his prayers even if
its not in the proper direction. This prayer does not need to be repeated if the correct Qiblah
direction is found later.
- Even though the Muslim gives the first salam at the end of the prayer and somebody informs
that the Qiblah was in the opposite direction, the prayer is not repeated.
- This hadith is proof for the principle that from amongst the conditions of prayer is that the
Muslim should face the Qiblah. Allah (swt) states in the Quran that when you turn to pray then
you should turn towards the Qiblah.
Tinuviel 2011 26

- Changing of the Qiblah

While the Prophet (s.a.w) was in Makkah, before hijrah, he prayed towards Bait Al-Maqdes,
towards Jerusalem but he had the Kabah ( )between him and Bait Al-Maqdes. When the
Messenger (s.a.w) had first made hijrah to Madinah, he (s.a.w) had faced towards Bait Al-
Maqdes ( ) [Masjid Al-Aqsa in Jerusalem] for prayer for about 16 months. Then Allah
(swt) sent down revelation that it was now permitted to face towards the Qiblah of Makkah.
This hadith is proof for the principle that a condition for salah is that you have to face the
Qiblah. If you did not know the direction or if you had made a mistake after an investigation,
then your salah would be valid and you would not have to repeat the salah.
Hadith 165: It is sufficient to offer prayers towards the direction of the Kaba. Page 79
- The Prophet (s.a.w) stated that the Qiblah is between the east and the west.
- This is specific to the people of Madinah and does not apply to the rest of the world.
- This hadith is proof that a person only has to face towards the direction of the Kaba. It does not
have to be in perfect alignment with the Kaba. Allah (swt) knows best.
- Some scholars are of the opinion that there is a requirement for perfect alignment of prayer
direction with the Kaba. In reality that would be very difficult.
Hadith 166: Concessions for the direction of prayer. Page 79
- The Prophet (s.a.w) when mounted on a journey would turn his mount towards the direction of
the Qiblah, would say the takbir (Allahu Akbar) and begin his naafil (voluntary) prayers without
dismounting.
- Therefore it is not necessary to face the Qiblah for naafil (voluntary) prayers when on a journey.
- This is from amongst the various concessions accorded to the Muslim traveller.
- Concessions for a Muslim traveller (1) the 4 raka of fard prayers are shortened to 2 raka. (2)
The sunnah prayers do not have to be performed except the witr prayer and the sunnah of fajr
prayer (3) Naafil (voluntary) prayers can be offered while riding an animal, in a car/airplane or
any other form of transport. Any direction can be faced.
- Other concessions with regard to not facing the Qiblah: (1) in the case of extreme fear, such as
in a battle, a Muslim can pray in any direction. (2) The person who is in jail/chained up and
cannot find/face the Qiblah.

Tinuviel 2011 27

Hadith 167 and 168: Places where prayer cannot be offered. Page 79 - 80
- [Hadith 167] The Prophet (s.a.w) stated that the earth is a Masjid except for graveyards and the
places of bathing/toilet.
- Therefore, Muslims can pray anywhere except for the graveyard and the bathroom/toilet.
- [Hadith 168] The Prophet (s.a.w) forbade the sahaba from offering prayers in 7 places. (1) The
dump the place where people discard their rubbish/filth. This area would have a lot of najasah
(impurities). (2) The slaughter house as there is flowing blood and that is najis (impure). (3)
The graveyard the Prophet (s.a.w) forbade Muslims from praying in the graveyard or praying
while facing a grave. (4) On pathways as it would cause a disruption to others and the people
walking around will also distract the person offering prayers. (5) The bathroom and (6) the pens
of the camels. Some scholars state that this is because camels are naturally wild and rough.
From another angle, a person who consumes camel meat has broken his wudu. There are many
ahkam (laws) regarding camels. (7) On top of the Kaba (weak).
- The narration with regards to the prohibition of offering prayers on the top of the Kaba has
some weakness in it and in general, it is permissible for the Muslim to perform prayers above
and on top of the Kaba inshaAllah. This is a proof against the mushriks (non-believers) that state
that Muslims worship the Kaba as Muslims are allowed to stand on top of the Kaba unlike idols.
In fact, Bilal (r.a.) would stand on top of the Kaba and announce the adhn (call to prayer).
- Janazah Prayers: It is permissible to offer this prayer in the graveyard as when the Prophet
(s.a.w) had missed the janazah of a female in Madinah, he went to her grave and prayed janazah
there.
Hadith 169: Prohibition of praying towards graves. Page 80
- The Prophet (s.a.w) forbade the sahaba from facing graves while praying and from sitting on
graves.
- This is because Muslims respect graves but do not go into extremes of deifying them or
desecrating them. The Muslim Ummah (community) is the Ummah of balance.
- It is also to avoid people from thinking that Muslims pray to or worship the graves or the
deceased. This is from the shariah principle of closing the doors to fitnah. The shariah
eliminates small, seemingly harmless actions that might evolve into bigger fitnah (trial).
Hadith 170 and 171: Wiping the filth off footwear before entering the Masjid. Page 80 - 81
- [Hadith 170] The Prophet (s.a.w) stated that on arriving at a Masjid, look at your footwear and if
there is any najasah (impurities) on ones footwear, he should wipe it and pray in it.
- This hadith is proof that it is permissible to perform prayers in ones shoes.
- [Hadith 171] The Prophet (s.a.w) stated that if anyone tramples on najasah (impurities), the
cleansing of the feet or footwear is sand (the earth).
- If the eye of the filth is removed, then prayer is permissible in that footwear.
- This proves that cleansing can be achieved with other means, not just with water.
- These two hadith indicate that cleanliness of the body, garments and footwear is required.
Tinuviel 2011 28

Hadith 170 and 171 continued:
Did the Prophet (s.a.w) pray in his shoes?

In regards to the ahadith that mention the Prophet (s.a.w) praying in his shoes, Imam At-Tahawi
states that the issue has reached the level of tawator (
) - that there are numerous narrations

of the Prophet (s.a.w) doing this, alluding to the fact that it is permissible for one to pray in their
shoes. (1) A hadith in sahih Bukhari records a sahabi asking another sahabi if the Messenger
(s.a.w) would pray in his shoes. The sahabi said yes he (s.a.w) would pray in his shoes. (2) In the
sunnan of Imam Abu Dawood, the Prophet (s.a.w) would pray while wearing his shoes and he
would also pray while barefoot.
Therefore it depends on the Muslim and the place of prayer. If the Masjid and has beautiful
carpets, then it would be unbecoming of the Muslim enter the Masjid and pray with their shoes
on. In a park/beach/forest, it would be better for inshaAllah to pray while wearing shoes.

Najasah on clothes.

If a person offered prayers without realizing or having forgotten that there was some najasah on
his body/garment/shoes, his prayer is still valid. The proof for this is that the Messenger (s.a.w)
was praying with his shoes on and he had some najasah on it. In the middle of his prayer, Jibriil
(a.s), had come down and informed the Messenger (s.a.w) that he has this filth on his shoes.
While in salah (prayer) he (s.a.w) removed his shoes and he continued his prayer.
NOTE: The Prophet (s.a.w) continued his prayer. He (s.a.w) did not repeat the preceding rak'as
which had been performed while he had that najasah on his body. This is because he did not
know about the matter. Therefore, if a Muslim is ignorant about the najasah and had prayed, his
prayer is valid. If a Muslim knew that there was najasah on his body and he had forgotten about
it before offering prayers, the salah would also be valid InshaAllah.

Tinuviel 2011 29

Hadith 172 and 173: Prohibition of speaking while in prayer. Page 81
- [Hadith 172] Narrated by Muawiya bin Al - Hakam.
- He was away from the Prophet (s.a.w) for some months and on returning, he joined the Muslims
in congregational prayers. Someone had sneezed and Muawiya had responded by saying
yarhamukAllah (
.) [May Allah have mercy on you]. The rest of the sahaba tried to give
him an indication with their eyes not to speak in prayer. He looked back at them and said what
are you looking at me for? May your mothers lose you. After prayer, the Messenger (s.a.w)
asked who had mentioned those words and Muawiya was pointed out. The Messenger (s.a.w)
mentioned to him This is prayer, it is not becoming that you mention the words of people. It is
only for (1) tasbih (glorifying Allah) and (2) takbir (declaring His Greatness) and for the
(3) recitation of the Quran, you are now in salah so you do not speak this worldly type of
speech.
- Muawiya later stated when narrating this hadith that he had not seen a better teacher than the
Prophet (s.a.w). He stated that the Prophet (s.a.w) neither rebuked him or embarrassed him but
had advised him with kind words and taught him. This is the best of manners.
- Therefore there is no speech in prayer. It is only for tasbih, takbir and the recitation of the
Quran.
- In addition, if a person spoke out while in prayer out of ignorance, the prayer is still valid since
the Prophet (s.a.w) did not ask Muawiya to repeat his prayer. The prayer is only valid if the
person is ignorant about the matter.
- [Hadith 173] Narrated Zaid bin Arqam.
- Zaid stated that while in prayer, the sahaba used to speak to each other with regards to a variety
of issues at the beginning of Islam.
- Allah (swt) had sent down revelation " " (preserve and look after
your prayers) and especially the middle salah which is that salatul 'asr. " " (and
stand in prayer to Allah with utmost humility/humbleness). This cannot be achieved if one
engages in conversation while in prayer.
- Therefore, the speech of man is not allowed while in prayer.
Hadith 174: Method of indicating to/alerting others while in prayer. Page 81 - 82
- The Messenger (s.a.w) stated that tasbih (glorification of Allah) - subhanAllah - is for the male
and tasfiq - the clapping of the hands - is for the female in prayer.
- This is applicable when the Imam makes a mistake or if someone knocks on the door when you
are in prayer. The male says subhanAllah and the female claps her hands to indicate to the
Imam that he is making a mistake or to indicate to a person waiting on them that they are in
prayer. This can be repeated as many times as necessary.
- If you are in prayer and your mobile phone in your pocket rings, its permissible to answer it and
say subhanAllah and the person on the other end of the line should know that you are in
prayer. If someone is about to accidentally hurt themselves and you are in prayer, you can alert
them in this way.

Tinuviel 2011 30

Hadith 175: Weeping in prayer. Page 82
- The Prophet (s.a.w) was seen praying at night and the sound emanating from his chest was like a
kettle boiling on the stove. The Messenger (s.a.w) was crying so much.
- Therefore, weeping in prayer does not break the prayer.
Hadith 176: Clearing the throat as an indication while in prayer. Page 82
- Narrated by Ali (r.a) [Biographies]
- When Ali would arrive at the Prophets (s.a.w) house and he (s.a.w) was praying, he (s.a.w)
would clear his throat as an indication that Ali could enter.
- This hadith is weak and it is not acted upon.
Hadith 177: Movement in prayer - responding to salutations while in prayer. Page 82
- Narrated by Ibn Umar (r.a) [Biographies]
- He asked Bilal (r.a) how the Prophet (s.a.w) would respond to peoples salutations while in
prayer. Bilal (r.a) stated that the Prophet (s.a.w) would make an indication with his hand by
spreading his palm (lifting it up like for a hi 5!).
- That gesture would mean walaikumsalam (
) [and peace be upon you].

- Therefore, the Prophet (s.a.w) used to acknowledge the greeting of salaam with a hand gesture
and not a verbal response.
- This hadith exhibits that it is permissible to give salaams to a person in prayer. It also illustrates
the manner of response from the person in prayer.
- This hadith is proof that performing an extra movement with your body while in prayer will not
break the salah. Therefore if someone asks you a question while you are in prayer and you nod
your head, it is permissible inshaAllah.
Hadith 178: Movement in prayer - carrying children while in prayer. Page 83
- While leading the Muslims in congregational prayer in the Masjid, the Prophet (s.a.w) would
carry his granddaughter Umama (daughter of Zainab (r.a)) while in prayer. When he would go
down into sajdah (prostration), he would put her aside and when he would stand, he would
carry her again.
- This hadith shows the kindness of the Prophet (s.a.w) towards children.
- This is proof that these movements in prayer do not break the prayer and that little children are
allowed to enter into the Masjid.

Tinuviel 2011 31

Hadith 179: Movement in prayer killing the snake and the scorpion. Page 83
- The Prophet (s.a.w) had stated to kill the two black things while in prayer. They are (1) the black
snake and (2) the scorpion.
- This is because these animals can cause great harm to the person who is praying.
- The scorpion is black, but a snake is not always black. This hadith mentions the black snake since
it is a manner of speech in the Arabic language where in the dual tense, one takes the attributes
of the other.
- Therefore, this movement in prayer does not break the salah.
Categories of Movements in Prayer
1. A lot of unnecessary movement in prayer.
This would break the prayer.
2. A little bit of movement for no reason.
This is makhrooh (disliked) in prayer.
3. A little bit of movement for a valid reason.
If there is a need (scratching ears/blowing nose) or benefit or responding to a query (nodding
head) or responding to salaam. These are permissible actions and there is not a lot of movement
involved. InshaAllah these movements are allowed.
4. Movement that is required.
If there is a gap in the front row when you are in prayer, you need to go forward and close the
gap. This is something recommended.

Conditions of Prayer:

1. Tahara (purification ablution) is required for prayer.
2. The awrah of the male and female should be covered.
3. Prayer should be offered in the direction of the Qiblah unless there is a concession for it.
4. Cleanliness of the body, garments and footwear is required.
5. There is no speech in prayer. It is only for tasbih, takbir and the recitation of the Quran.

Tinuviel 2011 32

Week 4: 27/06/2011
BOOK 2: Kitab at-Salah The Book of Prayer
Chapter 4: Sutra (Screen) in Prayer, page 83
Definition of a sutra:
- Sutra: It is an object kept in front of a musolli (person in prayer) which prevents people from
passing in front of him and it helps protect his gaze. His gaze would fall on the sutra and thus it is
used as a focal point to prevent distraction.
- The area of prayer of a person is from his feet to the place of sajdah (prostration).
Hadith 180: Passing in front of a person in prayer. Page 83 - 84
- [Narration 1] Recorded by Imam Bukhari and Imam Muslim.
- The Prophet (s.a.w) stated that if a person knew the magnitude of the sin of crossing in front of
another person in prayer, it would have been better for the passerby to wait 40.
- It does not specify the dimension of the number 40 whether it is days/weeks/months/years.
- [Narration 2] Recorded in the Musnad of Imam Bazzr, it states 40 autumns indicating 40
years. This narration has some weakness in it.
- [Narration 3] Recorded in the sunan of Ibn Majah, the number is 100 years. This narration has
some weakness in it.
- Therefore, Allah (swt) knows best. The fact that the Prophet (s.a.w) indicated a number 40 is
sufficient for the Muslim to think twice before passing in front of someone engaged in prayer.
- The hadith (1) encourages the worshipper to adopt a sutra (screen) to protect his gaze and to
indicate to people not to cross between him and the sutra (screen). (2) The hadith indicates that
it is a major sin to pass in front of someone engaged in prayer. Imam as-Shawkani stated that
crossing in front of a person in prayer is from amongst the major sins.
- If a person is praying without a sutra, it is not permissible to pass in front of him - from the area
that he is standing to the place of his sajdah (prostration). This is his haqq (right). It is
permissible to pass in front of him beyond the point of his sajdah (prostration).
- Note: This prohibition is in relation to a single person performing prayer or the Imam. When
crossing in front of a Jamaa (congregation) behind an Imam, it is permissible to cross in front of
them over their place of sutra, the sin is of a lesser degree in this case. This is because the sutra
of the Imam is the sutra of the congregation. As long as the Imam has a sutra in front of him, it
suffices for the rest of the congregation. However, it is better not to pass across the sutra of any
person in prayer.
Tinuviel 2011 33

- In sahih Muslim, Ibn Abbas had entered the Masjid with his beast of burden and crossed in front
of the congregation. No one stopped him as its not as big of an issue as crossing in front of an
Imam or a person praying on their own.
- In Makkah an Madinah: There is no clear proof stating that this ruling cannot be applied in the
Haram (Sanctuary) of Makkah and Madinah. However, in the situation of dire need, as stated by
SH. bin Baaz, it is permissible to cross in front of others who are praying.
- The author Ibn Hajar al-Asqalani stated that the first narration is from Bukhari and Muslim.
However, the Arabic wording states (of sin) and the narration that contains this phrase
is not from Bukhari. All of the children of Adam make mistakes. Ibn Hajar al-Asqalani had taken
this hadith from the book Umdatul Ahkam in which the author Imam al-Maqdasi had also
made this mistake.
Hadith 181: The size of the sutra. Page 84
- At the expedition of Tabuk, the Prophet (s.a.w) was asked about the sutra (screen) of prayer and
he stated that it was about the size of the back of a saddle.
- This is between the heights of 10 cm and 15 cm. An object of this size can be placed in front of a
person in prayer to act as a screen and to mark his space for prayer.
Hadith 182: Recommendation of using a sutra. Page 84
- The Prophet (s.a.w) stated that anyone who prays should utilize a sutra (screen) even if it is a
spear or arrow.
- The apparent meaning of this hadith is that it is wajib (compulsory) upon every Muslim to have a
sutra in front of him if he is praying alone, regardless of where he is. This is the opinion of a
minority of scholars.
- However, the majority of scholars (all 4 madhabs) state that this is mustahab (recommended).
Their proof is that there are several ahadith in sahih Bukhari that give an indication that the
Messenger (s.a.w) had performed prayers without the use of a sutra.
- Scholars have also stated that when using a sutra, it should be placed in line with either the right
or left shoulder but not directly in front of the person. This is to ensure that no passerby will
assume that the Muslim is worshipping the sutra.
- Note: For matters where scholars differ as to whether it is wajib (compulsory) or mustahab
(recommended) the Muslim should stick to what the Messenger (s.a.w) did. As to the various
gradings of compulsory/recommended/disliked, these issues surfaced later in Islamic history. It
is best to know and practice upon the sunnah (traditions) of the Prophet (s.a.w) as this is what
the sahaba (companions) did.

Tinuviel 2011 34

Hadith 183: The things that invalidate the prayer if there is no sutra. Page 84 - 85
- [Narration 1] Narrated by Muslim. The Prophet (s.a.w) stated that the prayer of a Muslim male
without a sutra is invalidated if these pass in front of the person (1) a female, (2) a donkey and
(3) a black dog. The narration states that the Prophet (s.a.w) stated that the black dog is shaitan.
- [Narration 2] Narrated by Abu Dawood and NasaI though Ibn Abbas (r.a) that the female in the
hadith is referring to haid woman (a woman who has reached puberty).
- Aisha (r.a.) did not accept the statement that if a woman crosses in front of the male in prayer
without a sutra, it invalidated his prayer. Her proof was that when the Messenger (s.a.w) was
praying in her house, she had her legs in front of him as she was asleep. When he performed
sajdah (prostration), she would remove her legs and when he (s.a.w) would stand, she would
stretch her legs in front of him again.
- Therefore, to reconcile between the two matters, the hadith are authentically narrated from the
Prophet (s.a.w) and the placing of Aishas legs in front of the Prophet (s.a.w) does not denote
crossing. Therefore with regards to Aishas view, it is her personal opinion (ijtihad) and the
authentic statement of the Prophet (s.a.w) carries more weight.
- Thus the crossing of a female, a donkey or a black dog in front of a male in prayer without a
sutra (screen) invalidates his prayer.
- The four signs of a female who has attained puberty: (1) she has reached the age of 15 years, (2)
if she has pubic hairs (3) if she had her menstrual cycle (4) if she had a wet dream.
- However, the prayer of a female is not invalidated if a haid female crosses in front of her. This is
from the narration in the Musonnaf of Abdur Razzak that when a sahabi was asked about what
happens if a female crosses in front of another? He stated that the salah would not be
invalidated.
Hadith 184: Action to stop a person from cutting across the sutra. The sutra is not wajib. Page 85
- The Prophet (s.a.w) stated that if anyone prays with a sutra in front of him and someone tries to
cross between himself and his sutra, then the musolli (person in prayer) should try to stop the
trespasser. If the trespasser persists, the musolli should fight this person as verily this person is
shaitan committing an act of the devil.
- This hadith is granting a concession for the additional movement during prayer to stop a person
from crossing between a musolli and his sutra.
- Beyond the sutra, there is no issue of anyone crossing in front of the musolli, whether it is a
haid female, a donkey or a black dog.
- If the musolli had not placed a sutra in front of him, it is considered his shortcoming and he no
longer has the right to stop a person from crossing in front of him while he is in prayer, even if it
is a sin for anyone to cross in front of the musolli.
- The literal meaning of the hadith is to kill the person who insists in crossing in between the
musolli and the sutra. However, the literal meaning is not acted upon and the majority of
scholars state that it is an indication that the musolli needs to try his best to stop this person.
- Some scholars prefer to adopt the literal meaning with regards to the word kill and they stated
that there is no requirement of blood money to be paid to the family of the deceased.
Tinuviel 2011 35

- This hadith is proof that the sutra is not wajib. This is because the Messenger (s.a.w) stated If a
person prays and uses a sutra. The word if indicates that it is not wajib. However, a lone
worshipper and the Imam should always try to have a sutra in front of them.
Hadith 185: Importance of a sutra. Page 85
- The Prophet (s.a.w) stated that while in prayer, put something in front of you even if it is a stick
so that it can be a shield between the musolli and the people. If no stick is available, a line
should be drawn on the ground as a sutra.
- This hadith has some weakness in it. However, many scholars state that it would reach a level of
acceptability due to various other narrations regarding the sutra. Therefore its meaning can be
implemented. Thus if the carpet in the Masjid has a line, it can be considered to be the sutra.
- This hadith illustrates the importance of a sutra. Even if there was no object, it was advised to
draw a line as a sutra.
Hadith 186: Prevention of others crossing in front of the musolli. Page 86
- The Prophet (s.a.w) stated that a nothing interrupts prayer and a Muslim should try preventing
anyone from crossing in front of their prayer to the best of their ability.
- This hadith is used as proof for scholars who state that the prayer can never be invalidated by
the crossing of anything in front of the musolli (person in prayer).
- The reality is that this hadith is weak and is therefore not a strong proof.
- Therefore, the more authentic hadith regarding the invalidation of prayer due to the crossing of
a haid female, a donkey or a black dog is taken.

General Rules:

1. Adopting a sutra (screen) is a stressed sunnah.
2. If a person tries to cross in front of the sutra, he must be prevented as much as possible.
3. If a person is adamant in crossing the sutra in prayer, he must be prevented even more.
4. If no sutra was used, there is no right on the musolli (person offering prayer) to prevent
anyone from going across the sutra, however the person is sinful for crossing the sutra.
5. If people knew the gravity of sin for crossing the sutra, they would rather wait 40. It is an
indication that it is a major sin.

Tinuviel 2011 36

BOOK 2: Kitab as-Salah The Book of Prayer 27/06/2011
Chapter 5: Khush Humility in Prayer, page 86
Khush Humility in Prayer
- Khush is the most important portion of the prayer.
- The Messenger, (s.a.w) in the hadith recorded by Imam at-Tabarani, stated that the first thing
which will be removed by Allah (swt) from this Ummah (Muslim community), would be the
humility and khush in the salah.
Hadith 187: Laziness, arrogance and pride in posture reduces khush. Page 86
- [Narration 1] Narrated by Abu Huraira (r.a) [Biographies].
- The Messenger (s.a.w) forbade praying while a person has his hands on his waist/hips.
- This posture is an indication that a person is lazy and does not have proper khush in prayer.
This is not the posture of a slave that is worshipping Allah (swt). Rather it is the posture of a
proud and arrogant person.
- [Narration 2] Narrated by Aisha (r.a) [Biographies].
- The Messenger (s.a.w) stated that this is the action of the Jews.
- We do not copy the Jews in their mode of worship.
Hadith 188: Food that is served should be eaten before prayers are offered. Page 86
- The Prophet (s.a.w) stated that if the evening meal has been served, then eat of the meal before
performing the Maghrib prayer.
- Hunger should be satisfied before the performance of prayer as it would affect the
concentration and khush in the prayer. This is especially true if food has already been served.
The person will be reminiscing about it.
- From the practice of the sahaba If the meal was served, Ibn Abbas would eat from it first even
if it was a small amount so that he would not have an attachment to the food in his mind. He
would then perform his prayers and then come back and continue his meal.

Tinuviel 2011 37

Hadith 189: Prayer is a conversation with Allah (swt). Minor distractions are unimportant. Page 86 - 87
- [Narration 1] Narrated by Abu Dhar (r.a).
- The Prophet (s.a.w) stated that the person in prayer should not remove the pebbles from his
face for the Mercy of Allah (swt) is facing him.
- [Narration 2] Recorded by Imam Ahmad: Remove the pebbles once or leave them.
- Therefore if a believer made sajdah on a surface with pebbles and when he rose for the next
raka, some pebbles got stuck to his forehead, he should leave them and not worry about them.
- However, before commencing the prayer, any hindrances may be removed from the place of
prayer. Once the prayer has been initiated, these actions have been reprimanded.
- Prayer is a conversation with Allah (swt) and such minor issues should be left aside and
forgotten. It is more important to concentrate and have khush in this conversation with Allah
(swt). However, there is also no major problem in removing these distractions if desired.
Hadith 190: Glancing around when in prayer. Page 87
- [Narration 1] Narrated by Aisha (r.a) [Biographies], recorded in Sahih Bukhari.
- She asked the Messenger (s.a.w) about turning to the right and left in prayer. He (s.a.w)
responded that it was something that the devil snatches from the prayer of the slave of Allah.
- [Narration 2] Narrated by Anas (r.a) [Biographies], recorded in Sahih Tirmidhi.
- The Prophet (s.a.w) cautioned the sahaba to beware of turning to the right and left and glancing
around in prayer. In addition, if a glance or a gaze is taken, let it be in the sunnah prayers.
- According to the majority of scholars, if a person turns his/her body (not just the head) away
from the Qiblah, his/her prayer has become invalidated.
- However, turning of the head whether it is to the right or the left does not invalidate the prayer.
Though this act is incorrect and what really occurred is that the devil had snatched some of the
rewards of the prayer.
Hadith 191: Prayer is conversing with Allah (swt). Page 87
- The Prophet (s.a.w) stated that when anyone is in prayer, he is in conversation with their Lord,
Allah (swt). Therefore he should not spit out in front of himself or to the right. But if he has to,
let him spit towards the left and under his feet. Or another narration: to cover it up with his
feet.
- The hadith explains that if a person was overcome with the need to spit out of necessity
(phlegm) and he is performing prayers outdoors, he should spit only to his left.
- Imam An- Nawawi took this issue further, based upon other narrations and stated that
'wherever you might be, whatever situation you might be in, you must never ever spit in front of
yourself nor spit on your right hand side but you should always spit on your left hand side'.

Tinuviel 2011 38

Hadith 192: Distractions should be removed from the place of prayer. Pages 87 - 88
- [Narration 1] Narrated by Anas (r.a) [Biographies]
- He said that Aisha had put up a Qiran (screen/curtain) in her house which she used to cover a
portion of the home. The Prophet (s.a.w) told her to remove it as the pictures were in front of
him while he was praying.
- There were some sort of attractive pictures on the Qiran and they were a distraction.
- [Narration 2] Recorded in Bukhari with the addition that the Prophet (s.a.w) stated that the
pictures were distracting him from his prayer.
- The Prophet (s.a.w) was a human being, the best of mankind, and he was unable to concentrate
on his prayer due to the distractive images on the Qiran.
- What about the Masajid that are extremely decorated? Imam Malik considered it makrooh
(disliked) to have any kind of decoration or calligraphy at the place of the mihrab where the
Imam would stand. Carpets in Masajid and personal musollas should not have so many designs
as to distract the person performing prayer.
- If a person cannot concentrate in his prayer due to visual distractions, he is permitted to close
his eyes on the condition that it improves khush. It is the greater purpose of salah. Under
normal circumstances, a person should not pray with closed eyes.
Hadith 193: Focus of eyesight in prayer and impermissible statuses while in prayer. Page 88
- [Narration 1] Narrated by Jabir bin Samura (r.a), recorded in Sahih Muslim.
- The Messenger (s.a.w) stated that those people who raise their eyes towards the skies when
performing salah should stop doing so or Allah (swt) would not return their sight to them.
- This is a prohibition. While engaged in prayer, it is prohibited to look up at the sky. Instead, the
Muslim should look down at the place where he will perform his sajdah. This is the opinion of
the majority of scholars.
- However, Imam Malik, based on the verse in the Quran turn your face towards Masjid Al-
Haram, he stated that a person in prayer should focus his eyes directly in front of him.
- Majority of scholars and the stronger opinion inshaAllah is to (1) focus on the location of sajdah
while standing in prayer, (2) when in ruku, the eyes should be focused on the area between his
feet (3) while sitting in the tashahud position, he looks at his finger which is raised during
tashahud.
- [Narration 2] Narrated by Aisha (r.a) [Biographies], recorded in Sahih Muslim.
- Allahs Messenger (s.a.w) stated that one should not pray when (1) the food has been served
and (2) when one is holding back the urge to urinate.
- Majority of scholars are of the opinion that praying in these states would reduce the reward for
the prayer. The prayer is still valid.
- There is less khush in this kind of prayer as the mind is focused on other things and the person
is waiting to finish the prayer to attend to these worldly needs.

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Hadith 194: Yawning in prayer. Page 89
- Narrated by Abu Huraira [Biographies], recorded by Muslim and Tirmidhi.
- The Prophet (s.a.w) advises not to yawn as this yawning is from shaitan. If anyone yawns, he
should suppress it as much as possible. (when he is in prayer).
- From this hadith, the Muslim is advised to observe etiquette when yawning by (1) suppressing
the yawn as much as possible and (2) covering the mouth when yawning - as this is a lack of
adab (manners).
- The worst of manners with regards to yawning is a person who does not cover his mouth and
who makes sounds when yawning. When he makes these sounds, shaitan laughs upon this
person.
- According to the scholars, yawning is from shaitan and shaitan does not have a hold on the
Prophet (s.a.w). Imam as-Suyuti in his book Al-Khasaith al-Kubra stated that the Anbiya
(Prophets) do not yawn and Allah (swt) knows best.

General Rules:

1. Khush is the most important part of prayer.
2. Laziness and arrogance in posture reduces khush.
3. Prayer is a conversation with Allah (swt) and it is better to ignore minor distractions and
disturbances during prayer.
4. If a meal is served or a person needs to answer the call of nature, he should attend to those
things first before offering prayers.
5. If phlegm needs to be spit out, it can only be spit out on the left side.
6. Attractive pictures and decorations in the room, musolla (prayer mat) and the general
vicinity are distractions in prayer.
7. Yawning and glancing around reduces khush.
8. There are prescribed areas to focus the eyesight when praying.
9. Salah should be offered with eyes open. They can only be closed if it aids khush.
10. Turning the body away from the Qiblah in prayer invalidates the salah.

Tinuviel 2011 40

Week 5: 04/07/2011
BOOK 2: Kitab at-Salah The Book of Prayer
Chapter 6: Mosques, page 89
Definition of a Masjid (Mosque):
- It is a piece of earth that is freed from personal ownership and returned as the haqq (right) of
Allah (swt) and it is specified for Salah (prayers) and other acts of ibadah (worship).
Merits of Masajid (Mosques):
- [Hadith 1] The most beloved of places upon the earth are the masajids (mosques).
- [Hadith 2 ]Whoever builds a masjid, then verily Allah (swt) builds for him a house in Paradise.
- From amongst the seven who would be under the shade of the 'Arsh (Throne) of Allah (swt), on
Yaum Al-Qiamah (The Day of Judgement), would be a person whose heart is attached to the
masjid - on that day wherein there would be no shade besides the shade of Allah (swt).
Hadith 195: Build Masjids in residential areas. Page 89
- Narrated by Aisha (r.a) [Biographies]. Recorded by Ahmad, Abu Dawood and Tirmidhi.
- The Messenger (s.a.w) ordered that masaajid (mosques) should be built in the residential areas,
and that the masjid (mosque) is a place that should be cleaned and perfumed.
- This is to ensure that there is a Masjid for people to go to and that it is easy for Muslims to go to
the Masjid from their homes.
- InshaAllah it is better for them to pray in the Masjids closer to them than to make a journey to a
distant Masjid to offer prayers on a regular basis.
- The Masjid should be cleaned and it should be perfumed with a good scent as it is the best of
places on the face of the earth.
- Recorded by Imam Majah, the Prophet (s.a.w) stated that the Angels are also affected by the
odours and aromas that the Children of Adam are affected by.
- Bad personal odour will also affect others in prayer. The Messenger (s.a.w) had forbidden a
person who had eaten garlic or onion from going to the Masjid with bad breath as it would
affect others and the Angels.

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Hadith 196: Building masajid on top of graveyards Page 89
- [Narration 1] Narrated by Abu Huraira (r.a) [Biographies]
- It is haram (forbidden) to build a masjid over a grave. It is haram to put the grave of a person
into a masjid and it is haram to build domes and shrines upon a grave. These acts are sinful.
- The Messenger (s.a..w) had also warned against this practice during his lifetime.
- [Narration 2] Narrated by Aisha (r.a) [Biographies]. Recorded by Bukhari and Muslim.
- On his death bed, five days before passing away, while he was sick, the Messenger (s.a.w),
warns against this practice. As in the hadith of Um Salamah and Um Habibah, who came to him
mentioning churches in Abyssinia.
- The churches were built over the graves of pious people and they were beautified. The
Messenger (s.a.w) said these are the worst of people, if a pious from amongst them had passed
away, then they would build these masaajid and these places of worship over his grave.
- Acts or worship, sajdah (prostration), ruku', the recitation of the Quran... etc should be done in
the masjid, not in the grave yard. A grave should not be turned into a masjid and the masjid
should not be turned into a grave.
- The shariah has implemented a lot of safeguards with regards to this matter!

The initial prohibition and subsequent allowance of visiting graves in Islam:

- At the beginning of Islam, the Messenger (s.a.w) forbade the new Muslims from visiting
graveyards. This was to ensure that their hearts were not attached to the dead as there were
people who would worship dead saints and the pious - so this was swiftly forbidden. Therefore
the Tawhid of the Muslims was established to be strong and firm.
- Later, the Messenger (s.a.w) stated I used to forbid you from visiting the graves, but now it is
permissible and you are allowed to visit the graves.

Safeguards of the shariah:
(1) At the beginning of Islam, visiting of graves was not allowed.
(2) The Messenger (s.a.w) forbade the Muslims from praying while facing the graves.
(3) Five days before passing away, the Messenger (s.a.w) mentions that the worse of people are
the ones who build upon these graves and they build shrines over the graves.
(4) The Messenger (s.a.w) warns against this practice on his death bed.

- Therefore, it is unfortunate that throughout the Muslim lands there are great shrines and
mausoleums built over graves supposedly pious people. People come and perform sujud
(prostration), tawaf (circumambulation) and engage in shirk al-akbar (major shirk) at these
graves. They slaughter towards these graves and for the inhabitants of these graves. May Allah
(swt) guide them and protect us from such deviance!
- May Allah (swt) protect us from falling into this matter and this great sin.

Tinuviel 2011 42

Hadith 197: Allowing a mushrik (disbeliever) into the Masjid. Page 90
- Upon the authority of Abu Huraira (r.a) [Biographies]
- The Messenger (s.a.w) sent out some of the sahaba (companions) in an expedition and they had
captured a prisoner who was a mushrik (disbeliever) and they tied him up in the Masjid.
- The prisoner was Thumamah bin Uthal. He was the leader of his people and he later accepted
Islam.
- The Messenger (s.a.w) came to him on the first day and asked him: ya Thumamah, what do you
have to say? Thumamah responded: if you show me kindness, then the same would be shown
to you, and if you kill me, my blood would be avenged and if you if you want money, then ask
for whatever you want and you will receive.
- The Messenger (s.a.w) left him and he (s.a.w) continued in his Salah (prayer) in the Masjid. The
Masjid was the focal point of the community, so Thumamah would witness the character of the
Messenger (s.a.w) and the intermingling between the sahaba (companions) and how they would
carry on between themselves.
- On the second and third days, the Messenger (s.a.w) asks Thumamah the same question and he
receives the same response. Then the Messenger (s.a.w) orders for him to be set free.
Thumamah leaves the Masjid, he takes the ghusl (bath), he enters the Masjid and he stated to
the Messenger (s.a.w) before this day the worst of faces to me was your face, before this day,
the worst of deen and religions to me was your religion and before this day, the worst of places
and cities and towns was your city and your town, but today your face is the most beloved to
me, your religion is the most beloved to me, and your land, you place, your town and your city is
the most beloved to me.
- Thumama was on a journey to Makkah when he was captured. He sought the Messnegers
(s.a.w) permission to continue his journey. He went to Makkah, performed an 'Umrah, and the
disbelievers mocked him for leaving his original religion. His response was if you do anything to
me and if you continue like this, nothing of the caravans, which used to pass my land and come
to the Quraish, would ever come until Muhammad gives permission for it to pass and come
through and then he returned to his people. The Quraish began suffering as the anticipated
caravans of maize and crops did not arrive.
- Eventually, they sent word to the Messenger (s.a.w) in Madinah: you are the best of us and you
are the most kind of all of us, order Thumamah to allow the caravans to come through and so
that we can benefit. The Messenger (s.a.w) subsequently gave Thumamah permission.
- The hadith is proof that a mushrik (disbeliever) can enter the Masjid if there is benefit. Some
scholars use this as proof that the mushrik can enter the Masjid of the Prophet (s.a.w). However
other scholars hold the two sacred Masajids to be forbidden to disbelievers as the Prophet
(s.a.w) forbade a mushrik from the Hajj and Allah (swt) knows best.
- Therefore, if there is great benefit, then, InshaAllah, it would be permissible, otherwise the
general rule is that it would not be permissible, inshaAllah.
- The hadith is a proof for the economic embargo and sanction. If the only tool in our hands is to
boycott certain products of certain companies and certain countries, then this hadith is proof for
that type of practice.
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Hadith 198: Poetry recitation in the Masjid. Page 90
- Upon the authority of Abu Huraira (r.a) [Biographies]
- Hassan (r.a), the poet of the Messenger (s.a.w) was reciting poetry in Masjid Al-Nabawi (The
Prophets Mosque). Umar (r.a) gave him a stern look and Hassan (r.a) responded that I used to
recite poetry in the masjid, when there was somebody who was even better than you meaning
the Messenger (s.a.w).
- This hadith is proof that recitation of poetry in the Masjid is permissible inshaAllah as long as it
does not contain anything vulgar or lewd.
Hadith 199: Worldly announcements and posters in the Masjid. Page 90
- Upon the authority of Abu Huraira (r.a) [Biographies], recorded by Muslim.
- The Messenger (s.a.w) stated that if somebody is heard making an announcement in the Masjid
regarding his lost property (property that he has misplaced), it should be responded to him:
May Allah (swt) not return it to you, for verily the Masaajid were not built for this.
- The Masaajid were not built for these types of announcements. It is not appropriate for Muslims
to enter Masaajids and to declare that they had lost property, whether it was lost in the town,
outside the Masjid or in the Masjid. It is not permitted to ask for information regarding the lost
property or to provide contact details in case it is found.
- This is because the Masaajid have been built for the recitation of the Quran and the
performance of Salawat and not for worldly announcements.
- The same would apply with regards to putting up posts and pamphlets in the Masjid. Whether it
is for lost property or some other worldly issue. It is however permissible to post
announcements and notices on a noticeboard that is located outside the actual area and domain
of the Masjid inshaAllah.
Hadith 200: Prohibition of trade and advertisements in the Masjid. Pages 90 91
- Upon the authority of Abu Huraira (r.a) [Biographies], recorded by An-NasaI and Tirmidhi who
graded it as Hasan (good).
- The Messenger (s.a.w) stated that if a Muslim witnesses another person buying or selling in the
Masjid, then the Muslim should respond to him as follows May Allah (swt) not grant you
barakah (profit/goodness) in your transaction.
- This is because a Masjid was not built for trade. Amongst the most hated places to Allah (swt) is
the souq (market) and to bring the souq into the Masjid is unbecoming of a Muslim.
- Therefore it is forbidden to buy and sell (engage in trade) in a Masjid.
- Modern issues:
- Trade
Similarly, it is forbidden for a person in a Masjid to trade on his laptop or phone. It is still buying
and selling. It is however permissible to call/contact someone to act as an agent to purchase/sell
something inshaAllah.

Tinuviel 2011 44

- Pamphlets or advertisement.
The same ruling applies to pamphlets. It is not permissible to distribute pamphlets in the Masjid,
whether it is about Hajj travel or advertisements of books. Any advertisements related to trade
is not permissible. It is permissible to be place advertisements outside the Masjid - on walls, on
notice boards..etc as long as the location does not fall within the boundaries of the Masjid.
- Clothing or items with a company logo/advertisement.
With regards to clothing worn by Muslims in the Masjid that feature a business, this is also
considered to be advertising. Even a pen with the name of the company on it is advertising.
These forms of advertising are permissible if two conditions are not attached to it. They are:
(1) If the advertisement being exhibited is propagated by people attached to the company.
Therefore, it is not permissible for the owner/employee of a business to promote it by item
distribution, wearing a garment with advertisement, placing posters..etc.
(2) If there is clear intention to advertise the business by anyone whether they are attached to
the company or not. Therefore, if a person exhibits advertising for a company that he is not
attached to without an intention to advertise it, it is permissible inshaAllah.
- This is apparent when Islamic calendars featuring various businesses are placed in Masaajids. If
it is placed there by someone who is not attached to the companies and who does not intend to
advertise, it is permissible. However, it is forbidden for someone who is attached to any of those
businesses or for someone who intends to advertise those businesses to place such calendars in
the Masaajid.
- The Masjid is a place where attachments to wordly issues are abandoned and replaced with the
attachment to the hereafter. Therefore worldly matters such as announcements, trading,
advertisement..etc should not be brought into the Masjid.
Hadith 201: Hudud (prescribed punishments) should not be conducted in the Masaajid. Page 91
- Narrated by Hakim bin Hizam (r.a). Reported by Ahmad and Abu Dawood through a weak sanad
(chain).
- In the biography of Hakim Ibn Hizam (r.a) it is mentioned that he was born in the Ka'ba. The
scholars state that he lived 60 years before Islam and 60 years within Islam having a long life of
120 years. Allah (swt) knows best.
- In this Hadith the Messenger (s.a.w) states that the implementation of the hudud (prescribed
penal law) should not be conducted in the Masjid.
- Judging and ruling between two parties by a Qadi (Judge) regarding these matters should also
be avoided in the Masjid. Also implementing the punishment (ex. cutting of the hand etc.)
should not be done in the Masjid.
- This is to ensure that there is no one raising their voices in the Masaajid as the Masjid is not a
place for raised voices. Also the Masjid would be defiled with blood if the hudud were carried
out in its premises.
- Therefore, Masaajid should be protected and preserved from raised voices and from being
defiled inshaAllah.
Tinuviel 2011 45

Hadith 202: It is permissible to sleep in a Masjid. Page 91
- Narrated by Aisha (r.a) [Biographies]
- Qisa (story behind it): Sa'd bin Muadh was a leader from amongst the Ansar, he was one of the
leaders of the Aous tribe of Madinah. They had an alliance with the tribe of Banu Quraizah. In
the Battle of Al-Khandaq (the Trench) Banu Quraizah, broke their pact with the Messenger
(s.a.w), and they proceeded to aid the Quraish against Madinah and the Muslims. As soon as
they broke their treaty with the Muslims, the Messenger (s.a.w) captured them.
- Banu Quraizah, then requested Sa'd bin Mu'adh, who was an ally of the Banu Quraizah to be the
judge between the Muslims and Banu Quraizah in this matter. They were happy with having him
as the judge, as they thought that he would be lenient with them. Instead, he ruled that all
fighting men should be killed from Banu Quraizah, the women and children should be taken
prisoner and the wealth should be taken by the Muslims.
- Sad was afflicted and injured during the battle of the trench.
- In this Hadith, he was injured during the battle and the Messenger (s.a.w) had a tent set up for
him in the Masjid so that the Messenger (s.a.w) could visit him easily.
- This Hadith is proof that a person can sleep in the Masjid and this is totally permissible.
Hadith 203: Some forms of amusement are permissible in the Masjid. Supplementary issue: Females
and males looking at each other. Page 91
- Narrated Aisha (r.a) [Biographies]
- Aisha (r.a) stated that the Messenger (s.a.w) was standing in front of her in order to shield her
from the view of some Abyssinians who were performing a war dance in the Masjid. Aisha (r.a)
was watching them.
- Therefore, it is permissible for this form of dance/playing with spears, if there is a benefit behind
it. In this case, it had something to do with Jihad and thus inshaAllah it is permissible.
- 'Umar (r.a) had wanted to throw stones at the Abyssinians but the Messenger (s.a.w) prevented
him to exhibit to the people that there is some ease in our religion. Islam is not rigid and there
are instances of play and amusement which are condoned.
- Regarding looking at members of the opposite gender with lust and desire: The basic rule is
that it is haram to look at anyone other than an individuals own spouse with lust and desire.
Every other time, it is required to lower ones gaze.
- Females looking at males without desire
The scholars have two opinions:
(1) Based on this hadith, the majority of the scholars are of the opinion that it is permissible for
females to look at males without desire.
(2) Other scholars are of the opinion that it is not permissible for females to look at males as in
this hadith, Aisha (r.a) was not looking at one person but a group of males.
They base their opinion on the weak hadith wherein there was a blind man and the
Messenger (s.a.w) told women who were not mahram with him to cover up in front of him
even if he could not see them, as they could see him. That hadith has some weakness in it
and therefore the majority of the scholars do not take it as a proof.
Tinuviel 2011 46

- Males looking at females without desire
In reality, the scholars are very rigid regarding the issue of a male looking at a female without
desire as opposed to a female looking at a male without desire. As men go forward towards
whatever he desires in order to claim it as opposed to females in most instances.
The scholars are therefore divided into two opinions: (1) It is not permissible and (2) it is
permissible.
- Note: Towards the end of the hadith, Aisha (r.a) states that after she had had enough of the
Abyssinians she remained there to determine how long the Prophet (s.a.w) would stand there
for the sake if her entertainment. She wanted to know her position with him and thus she
continued standing and watching the Abyssinians he (s.a.w) got tired. Aisha (r.a) also wanted
the other wives to know her position with the Messenger (s.a.w). That they may witness that
subhanAllah the Messenger (s.a.w) contends with her until she's satisfied, until she has enjoyed
herself completely.
Hadith 204: It is permissible for females to sleep in the Masjid. Page 91
- Narrated by Aisha (r.a) [Biographies]
- Aisha (r.a) narrated that one of the African slave girls had a tent in the Masjid and she used to
come to Aisha (r.a) and speak to her.
- This hadith is proof that females are allowed to sleep in the Masjid.
Hadith 205: Spitting in the Masjid is a sin. Page 92
- Narrated by Anas (r.a) [Biographies]
- The Messenger (s.a.w) stated that spitting in the Masjid is a sin and its expiation is burying it.
- In previous hadith, it was seen that if a person cannot hold back his spit or phlegm, it is
permissible to spit it out on his left or below him and he should cover it with his feet or sand
which made up the floor of the Masjid at the time of the Prophet (s.a.w).
- Spitting in the Masjid is a sin and the expiation of it is to cover it up.
- Is it permissible to commit a sin when the method of its expiation is known?
Example: Having intimate relations with ones wife in Ramadan requires the freeing of a slave. If
a man has many slaves and decides to have intercourse with his wife during the fasting day
because he has the means to expiate his sins, it is not acceptable. It is not permissible to do this
and it is not how a Muslim should think or behave.

Tinuviel 2011 47

Hadith 206 and hadith 207: Opulence in beautification of Masaajid. Page 92
- [Hadith 206] Narrated by Anas (r.a) [Biographies]. Reported by Al-Khamsa except Tirmidhi and
Ibn Hibban graded it as Sahih (authentic).
- The Prophet (s.a.w) stated that the Day of Judgment would not arrive until people start boasting
and differing about the beautification of each others Masaajid (Mosques).
- [Hadith 207] Narrated by Ibn Abbas (r.a) [Biographies]. Reported by Abu Dawood and Ibn
Hibban graded it as Sahih (authentic).
- The Prophet (s.a.w) stated that he had not been commanded to beautify the Masaajid
(Mosques).
- The two hadith illustrate that the extravagance in decorating the Masaajid is a sign of the
coming of the Day of Judgment.
- It is also gauged that it is haram to engage in decorating the Masaajid. This is not a prohibition
on using good quality building materials - that is recommended and required. It is a prohibition
on opulence.
- These ahadith are a clear refutation to the scholars that state that Maasajid are places of ibadat
that should be decorated as homes are beautified and decorated.
- In previous chapters, Imam Malik held it as makhrooh for the mihrab should have designs and
calligraphy as it would distract the people from khush in prayer. Furthermore, the Prophet
(s.a.w), the best of mankind who had the best khush would be distracted by a single fancy
curtain.
- Many a times, a person who builds a Masjid would put his name on the Masjid. It cannot be said
that this is 100% riyaa (showing off) as it depends on the intention of the person. This is
however a person who is far from ikhlas (sincerity) as a Masjid should be built for Allah (swt) and
not for placing ones name where people can see it.
Hadith 208: Masjids should be kept clean. Page 92
- Narrated by Anas (r.a) [Biographies]. Reported by Abu Dawood and Tirmidhi. This hadith has
some weakness in it.
- The Messenger (s.a.w) stated that the rewards of his Ummah were made known to him. Even
the minutest act of devotion, wherein a person removes some dirt from the Masjid.
- A person would be rewarded for every good deed no matter how big or small.
- This hadith has some weakness in it, but the meaning is correct. The Masjid is a place that
should be taken care of, cleaned, perfumed and kept away from bad odors, filth and dirt.

Tinuviel 2011 48

Hadith 209: The two raka of tahiyat-ul-Masjid is a highly recommended sunnah. Page 92
- Narrated by Abu Qatada [Biographies]
- The Messenger (s.a.w) said: None of you who enters the masjid should sit until he has prayed
two raka'a (units) of salah (prayer). This is the tahiyat-ul-Masjid (salutations of the Mosque).
- Ibn Hazm (rahimullah)
Ibn Hazm (rahimullah) the great scholar of Spain, had entered the Masjid before Salat Al'asr and
he had sat down. A person hit him and asked him how he could sit without praying two raka'a of
Salah. He stood up and prayed two raka'a of Salah. After Salat Al'asr, he left the Masjid and
entered before Maghrib prayer and began praying two raka'a of Salah. The man hit him again
and reprimanded him for not knowing the prohibited time of prayer and told him to sit.
- Ibn Hazm (rahimullah), at that time was not a scholar or a talab al-'ilm (student of knowledge).
Some of his biographers stated that this incident is what sparked him to go out and seek
knowledge. Ibn Hazm (rahimullah) had said, SubhanaAllah, I entered the Masjid before 'Asr
and I was told to pray but on entering before Maghrib I was told to sit, so I have to go out and
seek knowledge with regards to this religion. SubhanAllah what a great scholar of Islam he
became maashaAllah.
- Tahiyat-ul-Masjid (The Salutations of the Mosque)
These two raka'a (units) of prayer are the haqq (right) of the Masjid. The entry to the Masjid is
to tahiya (greet) the Masjid and a Muslim should not sit until this prayer is performed.
(1) The majority of the scholars are of the opinion that these two raka'a of prayer are
emphasized and mustahab (highly recommended).
Their proof is the Hadith of the A'rabi, wherein the Messenger (s.a.w) had told him
that every single day, the five daily prayers are wajib (obligatory) upon him. They
are fard (mandatory and required) upon him. These were the obligations upon him.
The man stated that he would not increase upon it and would stay away from
haram and do that which is halal. The Messenger (s.a.w) told this man that if he
does all of that, then Jannah (Paradise) is guaranteed for him. Therefore that hadith
is proof that only the five daily prayers are wajib and nothing else. Tahiyat- ul-Masjid
would be a highly recommended sunnah (supererogatory act).
(2) Some scholars, like Ibn Daqiq Al-'Eid, Imam Al-Sana'ani, Imam Al-Shoukani and many other
scholars went further by stating that the performance of this prayer is an order: do not sit
until you have prayed two raka'a of Salah. It is wajib (obligatory) to perform these two
raka'a of Salah.
They use the hadith wherein a man had entered the Masjid while the Messenger
(s.a.w) was giving the khutbah (sermon) of Salat Al-Jumu'ah (Friday prayer). The
man sat and the Messenger (s.a.w) asked him if he had prayed two raka'a of Salah.
On replying that he had not, the Messenger (s.a.w) told him to get up and pray two
raka'a of Salah quickly.
- In the event of sitting down in the Masjid before performing this prayer, it is permissible to get
up and perform it. This is because of the hadith about the man who came in during the Jumuah
khutbah, he was requested to do get up and perform the prayer.
Tinuviel 2011 49

- Prohibited times
As mentioned in the previous chapter, during the severe prohibited times of sunrise, sunset and
zawwal, tahiyat-ul-Masjid should not be performed. If it is after Salat-ul-fajr, within the early
portion, perhaps an hour to 45 minutes before sunrise, inshaAllah, it would be permitted. After
Salat-ul-'asr, within the first hour after Salat-ul-'asr, inshaAllah, it would also be permitted to
perform tahiyat-ul-Masjid. However, it is not permitted to pray tahiyat-ul-Masjid close to sunset.

Misc. matters with regards to the Masjid
- Using the Masjid as a pathway
It is not permitted to use the Masjid as a pathway. It is unbecoming upon a Muslim to cross the
Masjid to get from one place to the other. The Messenger (s.a.w) in the hadith recorded by
Imam Al-Tabarani stated do not take the Masjid as a thoroughfare, do not take the Masjid as
an alley, as a place for you to cross from one area to another.
- Reserving a spot in the Masjid
The Masjid is the haqq (right) of every single person and it is not correct to reserve a spot or to
send someone on your behalf, at an earlier time, to reserve a spot. What would be correct
inshaAllah is for example a person who comes to the Masjid early and takes up a spot in the
front row. If he is seated there and his wudu' breaks - something can be placed in that area to
reserve it while he leaves to take a fresh wudu.' In that case, he has more haqq (right) over that
area than anybody else. This is because he made the effort to come early and left only to refresh
wudu.' This is also applicable for a person leaving his place to go get a mushaf.
It is also applicable for a person who arrives early and reserves a spot next to a Shaykh who will
deliver a dars (lesson). If the dars (lesson) is at the back of the Masjid, it is permissible to reserve
a place closest to the location of the shaykh and then to leave and pray in the front row and
come back to the reserved spot for the lesson. That person has more right to be close to the
shaykh than anyone else. This is because he made the effort to come early and the only reason
the spot was left was to pray in the front row.
- Lights and decoration in the Masjid
This matter was discussed in this chapter. Fancy lights and decorations in the Masaajid is haram
(forbidden). It is prohibited in Islam.
- General conversation
Engaging in some laughter, smiling, talking about the issues of the past - the Messenger (s.a.w)
and the sahaba would engage in this type of conversation in the Masjid as narrated by Imam
Muslim. They would talk about the issues of Jahilyyah (ignorance) and how their lives were in
Jahilyyah. They would highlight certain practices and would laugh and smile in the Masjid. All of
that is permissible inshaAllah.
Tinuviel 2011 50

General Rules:

1. Masaajids should be built in residential areas, kept clean and perfumed.
2. A grave should not be turned into a masjid and the masjid should not be turned into a grave.
3. Unless there is a great benefit, non-Muslims are not permitted to enter the Masaajid.
4. The Masaajid are for prayers and the recitation of the Quran. It is not permitted to make
worldly announcements or to post notices on worldly issues inside the Masjid.
5. Trade is not permissible in a Masjid.
6. Advertisements by business owners or employees for their specific company are not
permitted in the Masjid.
7. Hudud (prescribed punishments) should not be conducted in a Masjid. Judging regarding
these matters should also not be conducted in a Masjid.
8. It is not permitted to raise voices or defile a Masjid.
9. It is permissible to sleep in a Masjid.
10. Certain forms of amusement are permissible in the Masjid.
11. It is a sin to spit in the Masjid and its expiation is to cover it up.
12. Excessive beautification and opulence in Masjid decoration is haram.
13. The two raka of tahiyat-ul-Masjid is a highly recommended sunnah.

Tinuviel 2011 51

Week 6: 11/07/2011
Chapter 7: The Description of Salah (Prayer), page 93
The Messenger (s.a.w) stated in an authentic hadith recorded by Bukhari:
Pray as you see me pray.

Hadith 210: Manners of Salah. Pages 93 - 94
This is a famous hadith about a person who did not perfect his prayer and the Prophet (s.a.w) listed the
manner of a Muslims prayer.
Qisa (Story behind it):
The hadith is about a person who did not perfect his salah (prayer). The Messenger (s.a.w) was seated in
the Masjid, and had seen this person make a few mistakes in the performance of his salah. The man did
not have tama'ninah ( - tranquility) in his salah and each posture of salah was not given its haqq
(right). Therefore after his prayer, the Messenger (s.a.w) said to him "Go back and pray, for verily you
have not prayed".
He went back and prayed in the same manner and the Messenger told him once more "Go back and
pray, for verily you have not prayed". He repeated his prayer and the Messenger (s.a.w) told him the
same for the third time. The man came to the Messenger (s.a.w) and stated "Ya rasulAllah (Messenger
of Allah), I cannot repeat it, I do not know any way of bettering my salah then what I already prayed, so
teach me the manner". After which the Prophet (s.a.w) taught him what is mentioned this hadith.
Note: Every time that the man prayed and came back to the Messenger (s.a.w) he said "Assalamu
Alaikum wa Rahmatullah" (Peace and the Mercy of Allah be upon you). Therefore even after short
breaks between Muslims, it is permissible and mahroo (legislated) to exchange greetings of salam
(peace) whether he goes into another room and returns. Ibn Al Qayyim (rahimullah) stated that the
sahaba would say "Assalamu Alaikum wa Rahmatullah", even if a tree would come between them and
they met again after passing it. Therefore it is recommended to spread greetings of salam amongst
Muslims as this would InshaAllah breed sisterhood and brotherhood in the Muslim community.

Tinuviel 2011 52

- [Narration 1] Narrated by Abu Huraira (r.a) [Biographies].
- The Prophet (s.a.w) stated when you stand for salah, perfect your wudu (ablution), then turn
towards the Qiblah, say the takbirat ul-Ihram - Allahu Akbar (Allah is Great). Then recite that
which is easy for you to read of the Quran. Then go down into the position of ruku (bowing)
until you are tranquil (achieving tamaninah) in this posture. Then arise back to the original
standing position then go down into sajdah (prostration) until you are tranquil (achieving
tamaninah) in this posture. Then sit up and sit calmly (achieving tamaninah) and go back into
sajdah (prostration) and remain calmly in that position for a while (achieving tamaninah) and do
this in your entire prayer.

- [Narration 2] As found in the chain of Muslim, Ibn Majah adds then rise up and stand erect
calmly. Every limb and bone returns to its original position.

- [Narration 3] Imam Ahmad has keep your back straight till the bones return. When standing
up from the ruku (bowing) position, stand up until the back is straight and all the limbs and
bones return to their original positions.

- [Narration 4] Recorded by An-Nasai and Abu Dawood, the prayer of any Muslim would not be
completed until the wudu is perfected just as Allah (swt) has ordered to perfect the wudu.
Then he says Allahu Akbar for the performance of his prayer followed by praising and exalting
Allah (swt) in the prayer. Then he should recite what he knows of the Quran and if he does not
know anything of the Quran say Alhamdulilah, Allahu Akbar and La ilaha ill-Allah. Abu Dawood
has: Recite Ummul-Quran (The Mother of the Quran surah Al-Fatihah) and whatever else
Allah (swt) wishes. Ibn Hibban also has recite whatever you wish.

Anything over and above surah fatihah is recommended and to be recited in the first and second
raka of the four raka of prayer.

Note: The lifting of the hands for takbir al-Ihram at the beginning of the prayer is a sunnah. The
declaration of the takbir is however a pillar of the prayer.

- Takbirat ul-Ihram - Allahu Akbar (Allah is Great)
(1) Majority of the scholars and the stronger and more correct view is that the takbirat ul-Ihram
- Allahu Akbar (Allah is Great), is a pillar of the prayer and it must be recited at the
beginning of the prayer. The prayer cannot be started with any other declaration.
(2) The Hanafi scholars are however of the opinion that any saying that exhibits the greatness
of Allah (swt) is permissible such as tazeem or tasbih ex. Bismillahir Rahman ar Raheem
(In the Name of Allah the most Beneficent and especially Merciful).

Tinuviel 2011 53

- Surah Al-Fatihah
In light of other hadith, the portion of the Quran to be recited that the Prophet (s.a.w)
recommends in [narration 1] of this hadith is a surah/Quranic verses that follows the recitation
of surah Al-Fatihah. This is a recommended practice (not a pillar of salah) and it should be verses
that are easy for the person praying/leading the prayer to recite.

- Tama'ninah ( - tranquility)
It is giving each position of prayer its haqq (right). Each position and posture of prayer should be
maintained until a person is tranquil in that state. The minimum time limit for tamaninah would
be the time required to say subhanAllah (Glory be to Allah) once. This would suffice inshaAllah.
The longer the better. On returning to previous positions, the Muslim should return to the
original posture, every limb and bone returning to its original position. Ibn Taymiyyah stated
that the sahaba were in consensus that this tamaninah, tranquility in prayer, is a pillar of Salah.

- Important rulings:
1. Wudu (ablution) is a condition for the validity of the prayer.
2. The prayer commences with the takbirat-ul-ihram - Allahu Akbar (Allah is Great) which is a
pillar of the prayer.
3. It is recommended to follow surah Al-Fatihah with another surah/verses from the Quran
that is easy for the person praying/leading the prayer to recite.
4. Maintain tama'ninah ( - tranquility) in every posture and position of the prayer. This is
a pillar of Salah.
5. It is important to return to previous positions with every limb and bone of the body aligned
to the original position.

Tinuviel 2011 54

Hadith 211: Various positions in salah. Page 94
- Narrated bu Abu Humaid As-Saidi, recorded by Bukhari.
- He stated that he saw the Messenger (s.a.w) say "Allahu Akbar" at the beginning of his salah and
he (s.a.w) then raised his hands until they were parallel with his shoulders. When he (s.a.w)
went down into the ruku (bowing) position until his back was level, he would spread his hands
around his knee-caps. When he raised his head from the ruku position, he would stand up in a
normal standing position until every bone returned to its original position. When he went into
the sajdah (prostration), he would not have his arms spread out or drawn in and his toes would
be facing the Qiblah. When he sat in the second raka, he would sit on his left foot while the
right foot would be erect. When he sat in the final tashahud position, he would sit on his left
foot, keep the right foot erect and sit on his buttocks.

- Ruku (bowing): In a narration by Ibn Majah, regarding the ruku of the Prophet (s.a.w), if a
person was to pour water on the back of the Messenger (s.a.w) while he was in ruku, the water
would remain on his back. His back was not bent upwards or downwards. It was horizontal.

- The Messenger (s.a.w) began his prayer with the (a) takbir and raised his hands until they were
parallel to his shoulders. In other narrations, the Messenger (s.a.w) would raise his hands up to
his ears.
- The Prophet (s.a.w) would (b) grasp his knee-caps with his hands and his (c) back would be
straight, not raised or lowered while in ruku.
- In the sajdah position, the Messenger (s.a.w) would not have his arms close to his body, spread
out too far nor would he have them on the ground (like the posture of the dog). (d) He put his
palms on the ground and raised his arms off the ground.
- (e) In the first sitting the first tashahud position - he sat in the position called ifftiraash
meaning to sit on the left foot while having the right foot raised. In the second sitting the
second tashahud position called tawarruk he (s.a.w) would have his two legs on his side and
he would sit on his buttocks. Some scholars state that it is better to sit in one manner
throughout the prayer and Allah (swt) knows best.

- When should the takbir be said? It may be said (1) together with the action of raising the hands
(2) before raising the hands saying the takbir then raising the hands and (3) saying the takbir
after raising the hands. All of them are permissible inshaAllah as they are all found in the sunnah
of the Prophet (s.a.w).
- Hikmah (wisdom) behind the difference in sitting positions for tashahud:
If a person is late to the prayer, he can determine what raka the congregation is in by
their sitting style.
If the jamaah (congregation) is in the last tashahud, the latecomer can decide to wait
for others to form a second jamaah if there are more people.

Tinuviel 2011 55

Hadith 212, 213 and 214: Supplications at the beginning of the prayer. Pages 94 96
These ahadith deal with instances wherein the Messenger (s.a.w) was seen to recite supplications at the
beginning of the salah.

- [Hadith 212] Narrated by Ali bin Abi Talib (r.a) [Biographies], reported by Muslim.
- Ali narrated that he saw the Messenger (s.a.w) start his prayer with the opening takbir and then
recite the dua (supplication) dua 29 in Hisnul Muslim (Fortress of the Muslim).
- In many authentic ahadith, it is narrated that the Messenger (s.a.w) would stand for prayer,
after the opening takbir (Allahu Akbar) he would recite these supplications and then seek
refuge from shaitan (devil) the accursed " " and then he would start in the
name of Allah the Most Beneficent the Most Merciful " "

- [Hadith 213] Narrated by Abu Huraira (r.a) [Biographies]
- Abu Huraira stated that the Messenger (s.a.w) stood for prayer and after declaring the opening
takbir, he (s.a.w) would be silent for a while before reciting surah Al-Fatihah. On being
questioned about this practice, the Messenger (s.a.w) stated that during the pause, he would
recite the dua (supplication) dua 27 in Hisnul Muslim (Fortress of the Muslim).

- [Hadith 214] Narrated Umar (r.a), reported by Muslim with a broken chain.
- After declaring the opening takbir, the Messenger (s.a.w) would recite the dua (supplication)
dua 28 in Hisnul Muslim (Fortress of the Muslim).
- In a narration by Abu Said al-Khudri (r.a), the Prophet (s.a.w) would state the opening takbir
then seek refuge from shaitan (devil) the accursed " " and then he would
start in the name of Allah the Most Beneficent the Most Merciful " "

Conclusions
- Therefore, there is no fixed supplication for each prayer. The Messenger (s.a.w) would recite
different ones at different occasions randomly. This is a good way for the believer to diversify his
salah so that it does not turn into routine.
- An excellent book on this topic is Sifat Salatu An-Nabi by Shaykh Mohamed Naser Aldeen Al-
Albani, rahimullah.
- After these supplications, the Messenger (s.a.w) would seek refuge:

"
[I seek refuge in Allah the All-Hearing the All-Knowing from Shaitan (the devil) the accused one,
from his touch (hamz madness or evil suggestion), from his blowing/puffing (nafkh) and from
his witchcraft (naftb)].
- The Messenger (s.a.w) would seek refuge from shaitan (devil) the accursed
" " and then he would start in the name of Allah the Most Beneficent the
Most Merciful " " before reciting surah Al-Fatihah in the first raka only and
would state " " before reciting surah Al-Fatihah in all other raka.

Tinuviel 2011 56

Hadith 215: Description of the Prophets prayer. Pages 96 97
- Narrated by Aisha (r.a) [Biographies]. Reported by Muslim and it has an illa (defect).
(1) The Messenger (s.a.w) would begin the prayer with the takbir Allahu Akbar (Allah is Great).
(2) He (s.a.w) would begin his prayer with
(All praise be to Allah the Lord of the

Worlds). This hadith is proof that (In the name of Allah the Most Beneficent
the Most Merciful) should be recited in a silent tone. This was the usual practice of the
Messenger (s.a.w). This is the opinion of the majority of the scholars.
(3) When the Messenger (s.a.w) bowed into the ruku position, he neither lowered his head or
raised his head. Instead, his head was in between those two positions.
(4) When he stood up from the ruku, he would pause and let every limb return to its original
position, bone for bone. He would make the adkhar of that position and then go into sajdah
(prostration).
(5) On rising from his sajdah, he would sit and give every limb its haqq (right).
(6) After every two raka he would recite
At-Tahiyah in a sitting position. He would sit on his

left leg and raise his right leg ifftiraash. The Messenger (s.a.w) forbade the imitation of the
sitting if shaitan (the devil).
The scholars differed with regards to the sitting of shaitan. Some state that it is when a
person sits on his buttocks and brings his knees and holds it in front of himself. Others
stated it is when a person sits in his toes and his buttocks placed upon his heels. Allah
(swt) knows best.
(7) The Messenger (s.a.w) forbade the practice of placing ones arms in the manner of an animal.
Like the dog which has its arms on the ground.
(8) The Messenger (s.a.w) would complete his prayer with At-Taslim Assalamu Alaikum wa
Rahmatullah.

- Aisha (r.a) describes the Prophets prayer from the beginning to the end in this hadith.
- The author Ibn Hajar al-Asqalani placed this hadith in this chapter to indicate that stating (In the
name of Allah the Most Beneficent the Most Merciful) should not be done in
an audible tone. It should be recited silently to oneself whether praying alone or as the Imam.
- Similarly,
(All praise be to Allah the Lord of the Worlds) and the various dua
(supplications) after the opening takbir should be recited silently.

Tinuviel 2011 57

Hadith 216: Raf-ul-Yadain (The lifing of the hands). Page 97
The scholars are unanimous (all four madhab agree) in the fact that at the beginning of the salah, the
hands should be raised upon the statement of the opening takbir Allahu Akbar. They differ as to
whether the hands should be raised with the takbir stated before going into the ruku position and
whether the hands should be raised when rising up from the ruku position.
- Narrated by Ibn Umar (r.a) [Biographies]. Recorded by Bukhari and Muslim.
- He stated that the Prophet (s.a.w) raised his hands parallel to his shoulders when he started the
prayer (with the first takbir), when he uttered the takbir for ruku (bowing) and when he raised
his head from the ruku.

- Ibn Al-Qayyim, rahimullah, stated that about fifty of the sahaba narrated this raising of the
hands before ruku' and the raising of the hands after ruku. This included all the ten who were
guaranteed paradise.
- Ibn Hajar Al-Asqalani in his Fath Al Bari explanation of Sahih Al Bukhari, he states narrations
where Ibn 'Umar would throw stones at the person he saw not making raf-ul-yadain before the
ruku' and after the ruku' as they were leaving out this sunnah.
- Majority of the scholars, the Malikis, the Hanbalis and the Shafiies all regard the raf-al-yadain
as part of the sunnah. Their proof is this authentic hadith found in Bukhari and Muslim.
- Imam Abu Hanifa and the hanafi scholars (rahimhumullah) take the opinion that raf-al-yadiain
is not from sunnah. Their proof is from a weak hadith wherein the Messenger (s.a.w) would
raise his hands in the beginning of salah and would not raise his hands again.
- Famous scholars of the hanafi madhab, Shahwaliullah Ad-Dahlawi and Imam Al-Laknawi were of
the opinion that raf-al-yadain is a sunnah.

- Four occurances of Raf-al-Yadain in salah:
At the beginning of salah, (takbirat-ul-Ihram).
Before going down into the ruku' position.
After returning upright from the ruku' position.
As stated by a hadith recorded by Imam Bukhari: after the first tashahud; when standing
up for the third rak'a.

- The various positions of raf-al-yadain:
All these positions have been narrated from the sunnah of the Messenger (s.a.w) and they are
all correct inshaAllah.
Parallel to the shoulders.
In alignment with the bottommost part of the ears but not touching the ears.
In alignment with the uppermost part of the ear lobes but not touching the ears.

- Bidah: The touching of the thumbs along the ears when making takbir. This is not found in the
sunnah.
Tinuviel 2011 58

Dealing with disagreements regarding raf-al-yadain
This is a matter of fiqh and sunnah and not aqeedah. Therefore there should not be much
differences or disagreements about this matter. It is permissible for people not to observe raf-ul-
yadain. It is more important to maintain and uphold the brotherhood between Muslims than to
differ greatly on this matter.
In the defense of their position, some scholars state that observing raf-ul-yadain causes excessive
movements in salah thus invalidating the salah. However, authentic ahadith in sahih Al Bukhari and
sahih Muslim describe it as accurate and genuine sunnah of the Messenger (s.a.w). Therefore if a
person practices upon it, he will be practicing upon the sunnah of the Messenger (s.a.w).
Hadith 217: Placement of the hands. Pages 97 98
- Narrated Wail bin Hujr (r.a). Reported by Ibn Khuzaima.
- While praying, the Prophet (s.a.w) had his right hand over his left hand and he had both hands
resting on his chest.
- There are many ahadith regarding the placement of the hands and they all have some weakness
in it. The most authentic of these ahadith is this hadith.
- Extreme positions on this matter should not be taken as they will lead to disagreements. Shaykh
Al-Albaani researched this matter and concluded that this hadith is the strongest and most
authentic therefore hands should be placed on the chest in the manner described in this hadith.

- Placing the right hand over the left hand
This hadith clarifies that it is from the sunnah to tie the right hand over the left hand
and it is the opinion of the majority of scholars.
Imam Malik states this posture in his book Al-Muwatta. However, many of the Maliki
scholars were later of the opinion that the hands should be left on the side. This hadith
is a clear refutation of the position of the Maliki scholars.

- Location of the tied hands
The scholars are divided into four opinions:
i. Shafiie madhab and many other scholars: Based on this hadith, the hands are placed
on the chest.
ii. The hands should be above the navel.
iii. Hanafi and Hanbali madhab: The hands should be below the navel.
iv. From a narration by Imam Ahmad bin Hambal and many other scholars it is up to the
individual as it is a wide issue and there is leniency in the matter.

Tinuviel 2011 59

Differences in placement of hands after ruku
Sh. bin Baaz and many of the Hambali scholars of late were of the opinion that the hands should be
folded on standing up after the ruku.' This is due to the saying of the Messenger (s.a.w) that on
rising from ruku every bone and limb should return to its original position. These scholars state that
it is the position at the beginning of the prayer when the hands were tied. Other scholars state that
the standing normal position is to have hands on the side and that is the root of that difference.
Hadith 218: Recitation behind the Imam. Page 98 99
Types of people in salah
The Imam is a person who leads the prayer. It is mandatory for the Imam to recite surah Al-
Fatihah and other Quranic verses or surahsin salah.
The lone musolli (person in prayer) has to reacite surah Al-Fatihah. (S)He should follow it up
with some Quranic verses or surahs.
The masmook (latecomer to the congregation after surah Al-Fatihah has been recited). (S)He
should join the Imam and continue and it would suffice to have caught the raka.
The Mamoon (person following the Imam) the scholars differ as to whether (s)he should
recite after the Imam.

The Mamoon (person following the Imam)
There are three variations to the status of recitation after the Imam for this individual.
1. If the Imam is reciting aloud, the mamoon should be silent and listen to the recitation. The
proof is in the Quran wherein Allah (swt) states
" " When the Quran is

being recited, listen to the recitation. However, in silent prayers where the Imam is not reciting
aloud, (Zuhr and Asr prayers) the mamoon should recite after the Imam.
2. The mamoon should recite after the Imam in all situations as the Messenger (s.a.w) stated that
there is no prayer for a person who does not recite surah Al-Fatihah. It was not specified
which type of musolli this was referring to, therefore every person must recite surah Al-
Fatihah.
3. The mamoon remains silent in all situations, regardless of whether the Imam is reciting aloud
or not.

The balanced opinion is the first opinion and it is the stronger view according to Ibn Taymiyyah
(rahimullah). The other two opinions are in two extremes.

Tinuviel 2011 60

- [Narration 1] Narrated Ubaida bin As-Samit (r.a)
- The Messenger (s.a.w) stated that there is no salah for the person who does not recite the
Mother of the Quran.
- This is referring to surah Al-Fatihah. It is called the Mother of the Quran as it contains within it
the meaning of the entire Quran.
- [Narration 2] In the narration of Ibn Hibban and Ad-Daraqutni.
- The prayer is not complete (invalid) without the recitation of surah Al-Fatihah.
- [Narration 3] In the narration of Ahmad, Abu Dawood, At-Tirmidhi and Ibn Hibban.
- The Messenger (s.a.w) reprimanded a sahaba for reciting verses other than surah Al-Fatihah
along with the Imam. He (s.a.w) stated that there is no prayer for the person who does not
recite surah Al-Fatihah.
- This last narration has weakness in it and cannot be used as a proof.
- Therefore, the balanced opinion is taken wherein the mamoon should remain silent and listen
to the recitation when praying behind the Imam during audible salah. In the case of inaudible
prayer, the mamoon recites to himself.
Hadith 219: Recitation of basmallah before surah Al-Fatihah Page 99
- [Narration 1] Narrated by Anas (r.a) [Biographies].
- The Messenger (s.a.w), Abu Bakr (r.a) and Umar (r.a) would begin their recitation in prayer with

(All praise be to Allah the Lord of the Worlds).

- Therefore, they would not recite (In the name of Allah the Most Beneficent the Most Merciful)
aloud at the beginning of the prayer. They would start their audible
recitation with All praise be to Allah the Lord of the Worlds.
- [Narration 2] Addition by Muslim.
- They would not recite All praise be to Allah the Lord of the Worlds.
- This means that they would not recite it aloud.
- [Narration 3] In the narration of Ahmad, An-Nasai and Ibn Khuzaima.
- They would not recite All praise be to Allah the Lord of the Worlds in a raised voice.
- [Narration 4] Reported by Ibn Khuzaima.
- They would recite All praise be to Allah the Lord of the Worlds in an inaudible tone.
- Majority of scholars are of the opinion that All praise be to Allah the Lord of the Worlds should
be recited in an inaudible tone.
- Exception: Imam Shafiie stated that the statement All praise be to Allah the Lord of the
Worlds should be recited aloud. His proof is a hadith wherein Abu Huraira (r.a) recited the verse
aloud when he was the Imam, after which he recited surah Al-Fatihah and he recited Ameen
aloud. Abu Huraira (r.a) completed the salah and stated that I really imitated the prayer of the
Messenger (s.a.w).

Tinuviel 2011 61

Hadith 221: Recitation of the basmallah aloud. Page 100
- Narrated by Abu Huraira (r.a) [Biographies]. Reported by Ad-Daraqutni who reported it as
Mawquf (the saying of Abu Huraira).
- Supposedly the Messenger (s.a.w) stated that when Al-Fatihah is recited, Bismillahhir Rahman
ar-Rahim should be recited as it is a verse of surah Al-Fatihah.
- Imam As-Shafiie (rahimullah) was of the opinion that Bismillahhir Rahman ar-Rahim is an ayah
(revelation/verse) of surah Al-Fatihah. Therefore the recitation of Bismillahhir Rahman ar-
Rahim should be said in an audible tone as it is a part of surah Al-Fatihah.
- Majority of the scholars state that Bismillahhir Rahman ar-Rahim is not part of surah Al-
Fatihah and it should be recited in a silent tone.
- Based on the hadith of Abu Huraira (r.a), If an individual occasionally, not on a regular basis,
recited Bismillahhir Rahman ar-Rahim in an audible tone inshaAllah it would be fine.
Hadith 222: Recitation of Ameen at the conclusion of surah Al-Fatihah. Page 100
- Narrated by Abu Huraira (r.a) [Biographies]. Reported by Ad-Daraqutni who graded it as Hasan
(good) and Al-Hakim who graded it as sahih (authentic).
- The Messenger (s.a.w) would recite Ameen in a loud audible tone after the recitation of surah
Al-Fatihah.
- Ameen means: Oh Allah, answer and accept our dua (supplication).
- When do the musollis behind the Imam say Ameen?
Ameen should be pronounced in an audible tone when the Imam recites the last verse of surah
Al-Fatihah (wall-ad-Daaleen). The Imam should also say Ameen in an audible tone. In an
authentic hadith, the Messenger (s.a.w) stated that when the Imam says Ameen the
congregation should also say Ameen. If the saying of Ameen of the musolli and the Imam and
the Angels coincide, then the past sins of the individual are forgiven inshaAllah.
Hadith 223: Difficulty in memorization of Quranic verses. Pages 100 101
- Narrated by Abdullah bin abi Aufa (r.a). Reported by Ahamd, Abu Dawood and An-Nasai.
- Qisa: A man came to the Messenger (s.a.w) as he found it impossible to memorize something of
the Quran. He requests to be taught something that would suffice for the recitation in his
prayer. The Messenger (s.a.w) advises him to say:
}
" :
{ . . .

- The three levels:
1. Every individual should memorize surah al-Fatihah as it is a pillar of salah.
2. If surah al-Fatihah is too difficult, he should memorize any verses of the Quran of the
same length of surah Al-Fatihah (seven verses).
3. If he cannot memorize anything of the Quran, he should recite as stated above. This is
from the leniency and ease of the shariah. Allah (swt) does not burden people more
than they can bear.
Tinuviel 2011 62

Week 7: 18/07/2011
Chapter 7: The Description of Salah (Prayer) continued

Methods of saying Ameen after the Imam at the end of surah Al-Fatihah:

Allowed:
1. Prolonged (Aaamin) -
2. Short and concise (Amin) -

Not Allowed:
1. Stressing on the (Ammin) -

Hadith 224: Qiraat (recitation) in the first two rakaat and prolonging the first raka. Page 101
- Narrated by Abu Qatada (r.a) [Biographies] - [Agreed Upon]
- He stated that the Messenger (s.a.w) would lead them in zuhr and asr prayers and recite surah
al-Fatihah in the first and second rakaat (units of prayer) followed by a surah. The Messenger
(s.a.w) would only recite surah al-Fatihah in the third and fourth rakaat. The sahabi states that
sometimes, the Messenger (s.a.w) would raise his voice so that the congregation would hear his
recitation even if these were silent prayers. The Messenger (s.a.w) would also prolong the first
raka.
- Ibn Khuzaima states in his book Sahih that the first raka would be prolonged by the Messenger
(s.a.w) to give time for people who were not there to join the prayer.
- This hadith is proof that the first and second rakaat have some sort of surah qiraat (recitation)
after it as opposed to the third and fourth rakaat.

Tinuviel 2011 63

Hadith 225: Duration of qiraat (recitation). Pages 101 - 102
- Narrated Abu Said Al-Khudri (r.a) [Biographies], reported by Muslim.
- The sahaba would estimate the duration of the recitation of the Prophet (s.a.w) in zuhr and asr
prayers. The estimation of the first and second rakaat (units of prayer) of zuhr prayer was the
duration of alif, laam, meem and sajdah ( ) [surah as-Sajdah]. For the third and
fourth rakaat of zuhr prayer, the Messenger (s.a.w) would spend half of the duration of the first
and second raka. For the first and second raka of asr prayers, the duration of the qiraat would
be equal to the third and fourth rakaat of zuhr prayer.

Duration of qiraat for zuhr prayers
- Surah as-Sajdah is about 30 verses of the Quran.
- The qiraat (recitation) of each of the first and second raka of zuhr prayer was about the length
of 30 verses of surah as-Sajdah.
- This hadith proves that at times, the Prophet (s.a.w) would not prolong the first raka of prayer
but the first two raka would be of equal length to the duration of 30 verses of the Quran.
- For the third and fourth raka of zuhr prayers, the Prophet (s.a.w) would recite about 15 verses
of the Quran. However surah al-Fatihah is only seven verses. Therefore, this hadith proves that
the Messenger (s.a.w) would at times recite more that surah al-Fatihah in the third and fourth
raka by consensus of the scholars. (possibly reciting surah al-Kaafiroon)
- This hadith is proof for the permissibility of reciting additional qiraat after surah al-Fatihah in
the third and fourth raka for zuhr prayers.

Duration of qiraat for asr prayers
- The sahabi states that the duration of qiraat of the first and second rakaat of the asr prayers
are equal to the duration of the third and fourth rakaat of zuhr prayer.
- This implies that 15 verses are recited in the first and second rakaat of asr prayers.
- The Prophet (s.a.w) would recite half of the verses recited in first and second rakaat in the third
and fourth rakaat of asr prayers implying only surah al-Fatihah since it has seven verses.
Therefore, if in a congregation behind and Imam for a silent prayer, if the Imam provides time in the
third and fourth rakaat after surah al-Fatihah, engage in the remembrance of Allah (swt) by qiraat of
a surah and take advantage of the time.

Tinuviel 2011 64

Hadith 226: Surahs of Al-Mufassal. Page 102
- Narrated by Sulaiman bin Yasir (rahimullah he was from amongst the tabie later
generation), reported by An-NasaI with an authentic chain of narration.
- He stated that so and so used to prolong the first two raka of zuhr prayer and he would
shorten the asr prayer and recite the short surah of al-Mufassal (
). In Maghrib prayer, he
would recite the short surahs of al-Mufassal and for isha he would recite the middle surahs of
al-mufassal and for subh (dawn) prayers, he would recite from the long surahs of al-Mufassal.
- Abu Huraira (r.a) mentioned that he never prayed behind anyone who was similar to the
Prophet (s.a.w) like this person.
Surahs of Al-Mufassal

- For the maghrib prayers, this person would recite from the short surahs of al-Mufassal. They are
from surah ad-Duha till surah an-Nas.
- For isha prayers, the person would recite from the middle surahs of al-Mufassal. They are from
surah Abasa till surah ad-Duha.
- For fajr prayer this person would recite from the long surahs of al-Mufassal. They are from surah
Qaff () till surah Abasa.
Hadith 227: Permissibility of choosing any surah for qiraat. Page 102
- Narrated by Jubair bin Mutim (r.a). [Agreed Upon]
- He had heard this hadith when he was not Muslim. He passed on this hadith when he became
Muslim.
- He had heard the Prophet (s.a.w) recite surah at-Tur in maghrib prayer.
- Surah at-Tur is not from the short surahs of al-Mufassal.
- This is proof that it is permissible to choose any surah from the Quran and the Prophet (s.a.w)
at times would do so.
Hadith 228: Recitation of surah as-Sajdah and surah al-Insaan in the fajr of Friday. Pages 102 - 103
- Narrated by Abu Huraira (r.a) [Biographies]. [Recorded bu Bukhari and Muslim]
- The Prophet (s.a.w) would recite surah as-Sajdah in the first raka of fajr prayer on Fridays. In the
second raka, he would recite surah al-Insaan.
- Ibn Taymiyyah and Ibn Qayyim state that since many events occurred on Friday and will occur
on Fridays, these surahs contain appropriate reminders about the Day of Judgment which will
occur on a Friday. Therefore, these messages are reiterated to the Friday congregation at the
beginning of the day.
- Surah as-Sajdah contains within it a sajdah at-tilawah (prostration due to recitation of Quran).
Some people get used to an extra sajdah in the Friday fajr prayer and they incorporate and extra
sajdah in the fajr prayers every Friday even if surah as-Sajdah is not recited. Some Maaliki
scholars and other scholars of the past were therefore of the opinion that surah as-Sajdah
should not be recited in Fajr prayer to avoid such occurrences and Allah (swt) knows best.
Tinuviel 2011 65

Hadith 229: Supplications in response to the verses of the Quran. Page 103
- Narrated by Hudhaifa (r.a) [Biographies]. Reported by al-Khamsa and at-Tirmidhi graded it
Hasan (good).
- While praying behind the Prophet (s.a.w), he noticed that the Prophet (s.a.w) did not pass a
single verse which was a verse pertaining to the Mercy of Allah (swt) except that he (s.a.w)
stopped and began supplicating to Allah (swt) for His Mercy. The Messenger (s.a.w) did not
come across a verse of the punishment of Allah (swt) except that he (s.a.w) sought Allahs
protection.
- This hadith was pertaining to Qiyam-ul-Lail the supererogatory prayers of the night.
Opinion of the scholars:
The scholars differed as to whether this action was permissible or not. However, in general:
- For naafil prayers, the scholars allow this practice inshaAllah.
- For fard (obligatory) prayers, this is impermissible.

This is because all the ahadith related to this practice of the Prophet (s.a.w) deal with naafil
(supererogatory) prayers. Especially since there is no evidence of the Prophet (s.a.w) engaging in
this practice for fard prayers, even if he (s.a.w) lead the fard congregational prayers countless
times.
Hadith 230: Reciting Quran in ruku and sajdah. Page 103
- Narrated by Ibn Abbas (r.a) [Biographies]. Reported by Muslim.
- The Messenger (s.a.w) said that he has been forbidden from reciting the Quran in the ruku
(bowing) position and while in sajdah (prostration). When in the ruku position, exalt and glorify
your Lord and in the sajdah position exert in supplication and invocation as the chances of
supplications being accepted is great.
- The Prophet (s.a.w) stated that the closest a person is to his Lord is when he is in the position of
sajdah.
- However, verses of the Quran that are supplications are permissible in sajdah as they are bring
mentioned as supplications and not verses of the Quran.
This is similar to the person who is in menstruation or in the state of janabah (sexual impurity)
when they are allowed to respond in with Quranic verses in the form of dua.
Ex:

" "

We are from Allah and unto Him we return.

Tinuviel 2011 66

Hadith 231: Supplications in ruku and sajdah. Pages 103 - 104
- Narrated by Aisha (r.a) [Biographies]. Reported by Bukhari and Muslim.
- When the Messenger (s.a.w) was in ruku and sajdah, he would recite:
" "
- Glory be to Allah (swt), All praise be to Allah (swt), Oh Allah, forgive me.
- This is proof that it is permissible to make a short supplication in ruku.

Making dua in sajdah in a language other than Arabic:
Contemporary scholars state that it is permissible regardless of whether it is a naafil
prayer or a fard prayer.
Rather to be on the safe side, fard prayers should be in Arabic only and other languages
should be restricted to naafil prayers. Arabic supplications have a higer chance of being
answered.
Hadith 232: Pronouncements for the various movements in prayer. Page 104
- Narrated by Abu Huraira (r.a) [Biographies] [Agreed Upon]
- The Messenger (s.a.w) would stand for prayer and say the takbir Allahu Akbar and begin his
prayer. He would say the takbir while going into ruku and then he would say " "
(Allah hears the one who praises Him) while rising from ruku. After rising into the standing
position, he would say " " then while going down for sajdah, he would say the takbir
Allahu Akbar then he would say Allahu Akbar while rising up to a sitting position from sajdah,
then he would say say Allahu Akbar while returning to the sajdah position and then he would
say Allahu Akbar while rising up to the standing position. He would do this in all his prayers and
after being in the tashahud position for the second raka, he would say Allahu Akbar while
rising up to a standing position.
These pronouncements should be made in conjunction with their respective movement in prayer, not
before and not after.
It is permissible to say any four of these variations of the praise for Allah (swt) on standing up form ruku
as they are all found in authentic ahadith:
" "
" "
" "
" "
There are many supplications that can be recited in this standing position after the ruku and they can
be easily found in books of supplication.

Tinuviel 2011 67

The pronouncement of takbir during the various movements in prayer:
These are called the takbir al inteqal () [The takbir of the movements of prayer]. Sometimes the
Imam, in sajdah, prolongs this takbir in the rakaat when returning to the standing position and shortens
it in the raka where he sits in a tashahud position. This has no basis in the sunnah. The sunnah of the
Prophet (s.a.w) was to recite all these takbiraat for the same duration and length of time.
General Rules:

1. The general rule is that the prayer of the male and the female Muslim is the same until
proven otherwise.
2. Wudu (ablution) is a condition for the validity of salah (prayer).
3. The prayer should be started with the takbirat ul-Ihram: Allahu Akbar (Allah is Great). It is a
pillar of prayer. Raising of the hands while reciting the takbir is a sunnah.
4. There is no supplication before the takbir. The Messenger (s.a.w) would start his prayer with
the opening takbir only.
5. The Messenger (s.a.w) would recite supplications after the opening takbir and before reciting
surah Al-Fatihah. These should be recited in an inaudible tone.
6. The Messenger (s.a.w) would seek refuge from shaitan (devil) the accursed
" " and then he would start in the name of Allah the Most Beneficient
the Most Merciful " " before reciting surah Al-Fatihah in the first raka only
and would state " " before reciting surah Al-Fatihah in all other raka. These
should be recited in an inaudible tone.
7. The usual practice of the Messenger (s.a.w) was to say in a silent tone to
himself and the rest of surah Al-Fatihah in an audible tone for the audible salah.
8. Surah Al-Fatihah (The Opening) has to be recited in every raka (unit) of prayer and it is a
pillar of salah.
9. Ameen should be recited in an audible voice after surah Al-Fatihah when praying behind an
Imam.
10. It is recommended to follow surah Al-Fatihah with another surah or verses from the Quran
for the first and second raka of the four raka of prayer.
11. The Prophet (s.a.w) would practice raf-ul-yadain during the opening takbir, before the ruku,
after the ruku, and on standing after the first tashahud.
12. Each position and posture in prayer should be given its proper haqq (right) and tama'ninah
( - tranquility) should be achieved. This is a pillar of salah.
13. On returning to previous positions, every limb and bone of the body should be aligned to the
original position.
14. In sajdah (prostration), the arms should not be too spread out or close to the body. The
palms should be on the ground and the arms should be lifted off the ground.
15. The pronouncements that accompany each movement in prayer (ex. Takbir to go to sajdah)
should be said while the movement is taking place, not before and not after.

AlKauthar Student Guild - Bulugh Al Maram - Book of Prayer

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Student Guild Semester 2: Fiqh ul Hadith. Bulugh Al-Maram, Salah. Taught by Abu Yusuf Sh.

) would be the muadhdhins

" in a low voice and then he recites "

" in a loud voice

,he should also say

that prayer is better than sleep.

" once in a low

" " . The Muslim should respond with

" (prayer is better than

" (3) Mention the dua for

" (and you dont go against your

), the severe awrah.

) - that there are numerous narrations

) [and peace be upon you].

(All praise be to Allah the Lord of the

At-Tahiyah in a sitting position. He would sit on his

" " When the Quran is

(All praise be to Allah the Lord of the Worlds).

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